THE LIVES OF SAINTS Written in Spanish, by the learned and Reverend Father ALFONSO VILLEGAS, Divine, and Preacher. Translated out of Italian into English, and conferred with the Spanish.  
BY W. & E. K. B.  Rom. 8. v. 17. 
Sitamen compatimur, ut & conglorificemur.  
Yet if we suffer with him, that we may be also glorified with him.  
Printed at DOUAI, By the Widow of LAURENCE KELLAM, at the sign of the holy Lamb.  
M.DC.XIV.   

To the Reader.  
WE present the now at length, dear Christian Reader, with the four last months of ●heyre glorious lives, whose names, as renowned Saints of God, are in the Roman Calendar. This debt, I must confess, hath been due this long time: but could not be discharged, until this present; wherein the grace of God hath freed our passage through a main sea of difficulties. For such is the nature of all Catholic writings in our distressed country. what through penury, pressure, and long imprisonment of their authors at home; ignorance neglect & carelessness of such as are put in trust abroad; we must wind ourselves out of a labyrinth of crosses, before we can bring to light our labours. And even then must they run so many hard fortunes, and have such bad well come and entertainment, that only this were able to check all endeavours, not strengthened by the hand of God. And yet could I never find any reason, why this work of ours should not be welcome to people of all sorts and conditions. For if the lives of those ancient worthies, whose highest aim was a feigned, shadowed, transitory glory, or else the love and renown of their native country, be so grateful to most men, principally such as follow their steps: they, who, taking up their cross and following CHRIST, did beat the narrow path, that leadeth to salvation; they whose aim was everlasting glory, whose love Jerusalem their mother city in heaven; they whose valour and violence did win the Kingdom purchased for them with the blood of CHRIST; why should not their lives be acceptable to all, whose name doth wittness their profession, to be nothing else but a following of CHRIST? Or why should we glean, with a hungry delight & greedy appetite, some few barren ears of moral virtues, scattered in the lives of Heathenish authors; & care not for the chief crop and principal harvest of all natural & supernatural virtues, which are to be found in that hundreth-yielding field of the Church of CHRIST? Especially seeing, that, what is most eminent in such as only walked by light of reason, may no ways compare with the very beginnings of those saints, that were guided by the light of faith. These God therefore hath placed in the church's firmament, to serve us as light to guide our steps: these he did leave us as patterns and myrrhoures, wherein we might behold our offences, to shun them; their virtues, to embrace them. In them all callings & professions shall find how to rule and square their actions, to the honour of God, and profitt of their souls. They will teach us how to wage war with our enemies, World, Flesh & Devil: how to prevent their wiles & traps, when they go about to win us with colour of sanctity: how to arm, order, & ward ourselves, when they assail us with open force and hostility. There we shall see how to behave ourselves in the boisterous storms of adversity, how in the deceitful calm of prosperity. Finally their lives will be our card compass, teaching us how to direct our course, that without suffering shipwrecked of our souls we may arrive at the haven of health & salvation. Wherhfore, dear Christian Reader, doubt not to welcome & entertain that guest, whose presence with pleasure will afford thee such profit. And when thou dost find some few such things as are more to be admired then imitated, passed not thy judgement upon them with passion: measure not the virtues of God his Saints by thy own feebleness: go not about to weaken or discredit the promises of CHRIST, nor confine the omnipotent hand of God within the narrow bounds of humane reason. for the holy Ghost hath all ready fore told us, that God is admirable in his saints: and CHRIST did promise, that his disciples should work greater wonders, then their masters.   

SEPTEMBER.  

The life of S. Giles Abbot.  
WE READ in the beginning of Genesis that when our Lord God would form man, 
Gen. I.  he said these words: Let us make man unto our image & similitude, who shall rule over the fishes of the sea, the fowls of the air, and beasts of the earth. The holy Doctors say: that if the first man had persevered in the state of innocency, and had conserved original justice, in the which God created him, all the creatures had acknowledged him for their Lord, and had been obedient unto him; but for that he was disobedient unto God, all creatures were disobedient, and became foes unto him.  
The same thing happened unto man which, befalleth unto a hunter, who going out to hunt, all the dogs leap about him, and fawn and lick him, but if he should put on a vizard, it is likely enough they would not acknowledge him, but would look angrily, grin, and swarle at him. Even so befell it unto our first father Adam; after that he put the vizard of disobedience on his face; Before that all creatures esteemed and served him, and acknowledged him for the superior, but afterward, they all rebelled, making war against him, as against their common enemy.  
Nevertheless, God being merciful (to the end, that some sign of that happy estate might be seen) permitted, that there should be some so holy and faithful, that unto them many creatures should serve, and be obedient. As we have an example of S. Giles. Who was cherished by a hind a while, and maintained by her milk, the time he remained in a cave, of a soltary and craggy mountain. The life of this holy Abbot and Confessor, was written by Gilbertus. B. of Carnotum, and other Authors in this manner.  
SAINT Giles was borne in Athens of the Royal blood. His father was called Theodorus, and his mother Pelagia; From his childhood he was instructed in the studies of humanity, and divinity also, and in the same age he gave himself unto the service of God, exercising himself in good works. He was of singular charity, and gave much almose. He went one day unto the church, & saw a poor sick man in the street, who asked an alms of him, and he taking the garment he wore, gave it to the poor man, who took it, and put it on, and forthwith, he became perfectly whole. Not long after this, his father died, and he distributed all his patrimony (which was very great) amongst the needy.  
God showed many miracles by the means of this holy Saint: one was, when he healed a man that was bitten by a venomous serpent, so that he was at the point of death. Another was, he being one sunday at a Church, there came in a man possessed with the devil, and made such a noise that the divine office could not be heard. The holy man prayed for him, and not only obtained that the devil in him did hold peace, but also did departed out of him & left him free. Through all Greece the fame of S. Giles was spread, whereupon he fearing to be honoured, and reputed for a holy man, took sea, intending to go into some country, where he should not be known. The bark was not far from the shore, but a huge tempest arose, so that every one made account to perish in the sea. S. Giles prayed, and the storm ceased, by which all the mariners and passengers well perceived, that the storm ceased by his prayers, and they yielded unto him many thanks for the same.  
After a few days the bark arrived at a haven in France, where S. Giles took land, and went to the city of Arlez, where a holy man called Cesarius was Bishop. The holy Saint stayed in his company two years, to the great content of them both, for that all their conference and conversation was of heavenly matters. In that place S. Giles by his prayers healed a man, which had been sick of a fever three years; And because that deed, and the commendations of Cesarius, caused him to be had in great reverence, and that every one called him the holy man, he resolved to departed, and to fly from the reputation and honour of the world (though the conversation and company of Cesarius pleased him much.) So he passed over the river of Rhosne which is well known in that realm, & he found on the bank thereof, a holly hermit called Veredemius, living a solitary life; with whom he stayed and continued certain days: And whereas the country naturally was barren, it became fertile and fruitful, by the prayers of S. Giles.  
It happened, that on a time a sick man was carried unto the cell of Veredemius to be healed by him, but it falling out that he was not at home at that time, S. Giles prayed for him, and healed him. There was never man that avoided to be contemned and despised, as S. Giles laboured to shun, and to repel the estimation & honour of the world; and therefore he departed from that place, & went unto an other which was more solitary, and fuller of wood, toward the mouth of the River. In that place he found a cane among certain thorns, and other wild plants, near unto which sprang a clear and pure fountain. In it he also saw a hind, which made signs, to be content that he should lodge with her: so the holy man resolved, to make his abode in that place. His food was the roots of herbs, and running water, and sometimes the hind permitted him to milk her, and in that sort, he spent part of his life, passing the time in prayer and meditation.  
It befell afterward, that the king who then reigned in France, (being a Christian) went one day on hunting, and his hounds found the hind of S. Giles, and pursued her hard to kill her. She with a swift course ran back unto the cave, where the holy man remained, and lay at his feet, as it were, to demand succour and help at his hands in that danger. when the hind came into the cave, S. Giles was at his prayers on his knees; & though he saw his hostess that gave him lodging, in manifest danger, he did not therefore arise from his exercise, but he besought God to defend and deliver her. The prayer of the holy Confessor was heard, for by the power of God, the dogs could not enter into the cave, but stood a good way of and barked.  
At this noise the king & the other hunters came in, but they being not able to enter the cave, one that carried a crossbow, put a quarrel therein, which he shot of toward the cave; determinating to make trial what was within: and the quarrel, or arrow, (be what it was), lighted upon the holy Saint, and wounded him, who patiently tolerated the wound which was made. The hunters passed through the thorns and branches, determining to see what was in the cave, and at the last they came to the place where S. Giles was. It seemed unto every one of them a strange spectacle, to see him at the mouth of the cave, on his knees, with a grave and venerable aspect, and nothing troubled; looking with his face and eyes, and likewise his hands lifted toward heaven; The wound had made him all bloody, and the hind lay close by his side.  
These things put the King and all his people in great dread; wherefore he went unto him, and reputing him a holy man, made obeisance and craved pardon of him, because his bowe-bearer had wounded him, & gave order, that provision should be made for his cure, though the holy Saint made thereunto denial, wishing that the wound and the sore might continue all his life, that it might be an occasion whereby he might have more merit. The king offered unto him great sums of money, to the end he should pray unto God for him, but the holy Saint would not accept any gifts, but persuaded him, to lay out that which he desired to bestow on him, in building of a monastery, in which religious men might dwell, that should pray unto God for him and for his kingdom. The king was well pleased therewith, & caused a monastery to be builded: of the which, the holy man was compelled by the importunity of the king, to take on him the government with the title of Abbot.  
S. Giles lived in this monastery certain years, and all that time he spent in prayers and fastings; endeavouring that every one should fly from sin, and attend to the service of God. This may evidently appear by the same king, who was obstinate in a certain sin he had committed, and thereof had small remorse and grief, and less will to confess it, yet so much the prayer of S. Giles prevailed, that the king confessed it with great sorrow of mind, and repentance for his trespass, and all other offences committed in his life. It is said: that the holy Saint went unto Rome, and at his return brought many indulgences and pardons, granted unto him by the Popes, for his monasteries, aswell for them that dwelled therein, and wore his habit, as also for them that visited it.  
S. Giles having governed his monastery (no less religiously then holy,) certain years, the time of his death approached, which was agreeable unto his good and virtuous life, leaving behind him a holy envy unto all them, that were present at that time, for it was apparent and evident, that he went to possess the kingdom of heaven, where was for him prepared a most honourable place. His glorious death was on the first day of September, and thereon the Church celebrateth his feast.  
In the history of the life of this holy Saint it is written, that S. Giles lived sometime with Cesarius Bishop of Arlez as I have said before, who (after Trithemius) lived in the year of our Lord. 660. and adding the time, this holy Saint lived after his death, he died in the year of our Lord. 700. or there abouts. The Spanish original saith: 720. upon a Sunday.   

The twelve brethren Martyrs.  
ON THE same day that the Church celebrateth the feast of S. Giles it also maketh a commemoration of the twelve brethren martyrs. The martyrdom of these twelve holy men, was written in heroical verse by Alfan monk of Monte Cassin● who lived in the year of our Lord. 1108. That which we can extract out of this Author, and out of other martyrologes concerning the life of these holy Saints, is: That they were martirized in Benevento, in the time of Valerian Emperor of Rome in the year of our Lord. 258.  
The names of the holy martyrs were thes: Donatus, Faelix, Acontius, Honoratus, Fortunatus, Sabinianus, Soptimius, januarius, Faelix, Secundus, Vitalis, Satyrus, and REPOSITUS. They were in blood noble, and all of them had been well instructed in humanity & divinity. They all preached the Gospel of JESUS CHRIST and many were converted unto the faith of CHRIST by their doctrine:  
They were all laid in most dark prisons; Then were they taken forth, and brought into the high street, where they thrust their hands hard into certain pieces of wood, and afterward made fire underneath them. Then in the presence of the same Valerian they bond them unto certain cords, and ropes, which ran in polleiss, and so hoist them aloof into the air, than they let them fall on a soodaine, and gave them the most cruel strappado.  
This sufficed not, but they also scourged them, and then tore and rend their flesh with hooks of Iron, to the execessive pain & torment of the holy martyrs; the officers herein displaying their cruel minds. Then they put them to the fire again, and set the kindled torches to their bare sides: but the holy Saints endured and abode all very constantly: which the tyrant seeing, and awearied in putting them unto so many torments, did lastly cause all of them to be beheaded; and by this martyrdom their mortal lives ended, and their souls went to the joys of heaven. * ⁎ *   

The Nativity of our B. Lady.  
THE sacred scripture in the book of Exodus recounteth; that Moses, 
Cap 2.  being borne, his father and mother knew not how to deliver him from death; for that king Pharaoh had made a decree; that all the male children that were borne of the Hebrews should be put to death. The resolution of his parents was this. They made a baskett of Rushes and daubed it over with clay, wherein they put Moses, and laying him thus in the river Nilus, they let him go to take his adventure. By this invention he escaped death: for the daughter of Pharaoh seeing him, caused him to be taken out, and to he brought up as if he had been her own son. After this he came to be the captain of the Hebrews.  
Moses' was a figure of JESUS CHRIST, who for that he was to be cast into the water of this world which is full of storms, there was made a little basket wherein he was put, which signifieth the blessed virgin his mother, who is a basket anointed over on the outside. The holy virgin is like unto the rushes, for she had no bark of Actual sin nor no knot of Original sin. She remained near unto the torrent of waters for that she enjoyed those goods, that spring from that lively fountain of God in great aboundancy: for that she is near conjoined unto his majesty. This little basket hath the clay without, which was the grace wherewith God preserved and defended her, that her soul could receive no damage, neither after she was borne into the world, nor in the womb of her mother Anna. God was put in this basket, being made man, in her sacred and holy womb, and for that respect that she was to be his mother, God bestowed graces, and favours upon her abundantly. And that we may see for what reason the church celebrateth the feast of the nativity of this glorious virgin, before that we recount the history thereof, it shallbe well done for us to consider the dignity for the which she was borne, the worthy and eminent estate she ought to have, and her great familiarity with God.  
I SAY then, that though this virgin had divers names and titles all majestical and stately, yet are none to be equalized to the name of the Mother of God. for this cause, alweis when the evangelists name her in the discourse of the gospel, they call her the mother of God. 
Math. 1.  The Evangelist S. Matthew fetching the pedigree of her most noble lineage from Abraham, when he cometh to name her, and her spouse joseph, forthwith he addeth of whom jesus that is called Christ was borne. When he writeth of the coming of the three kings or sages to adore jesus Christ, 
Math. 2.  he saith: they found him with Mary his mother. S. Luke also writing how the B. Virgin went to visitte S. Elizabeth her cousin, 
Luc. 1.  saith; the good old woman resaluted her with thes words; How have I deserved this, that the mother of my Lord cometh to visit me? The same S. Luke saith: that when jesus was. 12. 
Luc. 2.  years old, and stayed behind her at jerusalem, and was found after three days, his mother said unto him: Son, why hast thou done this unto me? 
jon. 3.  S. john speaking of the wedding in Cana of Galilee, where jesus Christ and the glorious virgin were present, he repeateth twice the name of the mother of jesus. The same Evangelist writing also of the mystery of the passion, saith: 
joan. 19  that jesus Christ being on the Cross, there was his mother present, in such sort that in this, and the other places of the gospel, the Evangelist always give unto her, this most noble name of the mother of God. The same Christ our Lord, as often as he nameth himself, is called the son of man, which words mean (after the opinion of many holy doctors) the son of the virgin.  
The holy church hath always had such care of that name, that in the Ephesine council, which was one, and the third of the same general councils (which was celebrated in the time of Pope Celestinus and of themperor Theodosius) where Cyril the great was present and. 200. Bishops were assembled: the principal thing that was determined therein, and for which thy were assembled was; that it should be helden for a Catholic verity, and an article of faith; that the glorious virgin Mary was, 
Cyrill. in tract. pecul. Dam. l. 4. c. 15. de side orthod. Aug. in c. 2. joan. D. though 3. p. q. 31. ar. 4.  and is, the very true mother of God; as truly, and veritably, as other mothers are to their true and natural children. The same was confirmed in the time of Pope Leo the first & Martian themperor in the Council of Chalcedon.  
Some holy doctors, as S. Cyrill, S. john Damascen, S. Augustine, and S. Thomas, declare the manner thereof. The substance of that which they say is this: that the blessed virgin, having conceived JESUS CHRIST our Lord, she was his mother, for that her most chaste, pure, and more than illustrious blood, served for matter. of which the holy Ghost by his divine virtue, form the body of JESUS CHRIST, for which cause, she became a true and veritable mother, as any other mothers be. Having laid this foundation of truth, I say; that to be the mother of God, argueth the great nobleness and worthiness of this holy damosel.  
This is proved by a principle, the philosophers hold, to wit: that there is not only a proportion between the cause and the effect, but also, if the cause be not impeached or hindered, it produceth a like effect to itself, even to the Individuum, and the accidents: as a lion, that hath spots, produceth not only another lion, but also with the same spots. This being granted: I say; that if the natural gifts of the wit, complexion, and proportion of members, & natural condition of CHRIST were transcendent, and excellent in the highest degree, as it is apparent by the sacred scripture, & also said by the holy doctors: we are by great reason to find all the same in the B. virgin, as in his true and veritable mother, to wit, that she was of an excellent wit, an amiable complexion, of an admirable beauty, & absolute proportion of limbs, and most goodly natural condition. So that saying that JESUS CHRIST was the fairest of all men, 
Psal. 44. v. 3.  the same may be affirmed of the B virgin. wherefore, we may well say thus: O lady unto whom shall we liken thee? what goodliness shallbe like unto thine, who is so beautiful as thou art? The son compared unto thee is foul and ugly, the moon is dark and obscure, and the stars are as clouds? The Angels are far inferior, and the Seraphins come not near unto thee. unto whom shall we liken thee, but even unto JESUS CHRIST thy son? will you have (saith S. Gregory.) a lively pattern of the glorious virgin? fix your eyes and behold JESUS CHRIST. Behold the son, in him you shall see a picture of the mother: note you that there is little difference between the mother and the son. Such a son, and of such and so great perfections, was fit for such a mother, and such a mother, endued with so many graces, was fit for such a son. ye ought also to consider a heavenly workmanship between the B. Virgin, & her son. for she gave him one thing, which was the human nature. & he gave unto her another, to wit the fullness of grace. The mother gave unto him that which she had, to wit the humanity, and CHRIST being God, and fountein of grace, gave it unto his mother.  
Of this groweth two admirable things: The one is, that as the glorious virgin, for his nature is his mother, so is she his daughter in respect of grace, so that the mother is daughter, and the son is father, and that which other mothers say in sport to their sons, calling them: my king, my prince, my father, and my treasure, the glorious virgin might say it in truth and verity. This also ariseth between the mother and the son, That as the son for his humane nature is made like unto his mother, so the mother in respect of grace is like unto the son. She was humble (in proportion, not in equality) as he, charitable as he, obedient as he, and in her proportion full of grace, as he, so the Angel called her, All-hail, full of grace.  
The consideration of this mother and son 
Luc. 1.  goeth further: The virgin in his conception, bestowed the blood of her veins, of which to form his body, and in the nine months, that she carried him in her womb, over & beside the giving unto him, her most chaste bowels, for his rich palace, and the coverings and pannicles of her heart to be the tapissery of his chamber, she also gave him, the very same meat, she took herself: so that like a blessed dove, with her bill, she put the nutriment in the mouth of her son: After he was borne, the arms of his mother, was his cradle, & holding him unto her breast, she warmed him better, than Abysac warmed David. JESUS being grown up; his mother gave him, her hands her care and diligence, to the end all things she had might serve him. After he was dead, & taken from the cross, she took him also in her arms, and embraced him with tender affection. All this gave the mother unto the son.  
The son gave unto the mother, grace in her conception, in preseuring her from sin; he gave unto her the use of reason before the ordinary time, and at three years old, he conducted her as his own unto the Temple. Then he advanced her higher, until he made her his mother & most fit for such a son, in such manner, that she is no reproach unto CHRIST before his eternal father, the Angels and all men. Yea he glorieth and joyeth to have such a mother as Mary is. JESUS CHRIST and his mother were in this as other things, most faithful lovers; for the presents and gifts the one had from the other liked them so well, that they never left them. JESUS had his humanity of his mother, and he so firmly embraced it, that as the divines say, that which he once united to himself, he never last. He lost his life in his passion, and in the three days he lay in the sepulchre, the human nature was not there: for his parts, to wit the body and the soul were separated asunder; but the parts were never separated from the divine Suppositum. It is also very clear, that the jewels with which this infant was borne, and were bestowed on her in her conception, were never lost. for she never committed any mortal sin.  
Let us then conclude this first treatise to wit of the nobility which accrued and arose unto the virgin, in being the mother of God, with the words of S. Augustine, to wit: That to be the mother of God, is so great a dignity that by it she surpasseth not only all mankind, but also all the Angels: as much, as it is more to be the mother, rather than the servant, so much is the dignity greater to be the mother of the prince, then to be his servant. This reason also convinceth it, for that so much the more is a thing advanced in perfection, the more or nearer it is united to God, who is the highest perfection. This is the daughter, that is borne this day, the infant, whose feast the Catholic Church celebrateth: a little infant, but a great Lady. An infant whose graces cannot be expressed, but by him, that created her. THis is a day of great desert, a day whose memory rejoiceth both heaven and earth. This is the day, in which she is borne, of whom would be borne JESUS, that is called CHRIST. By the things before rehearsed, you may know, how reasonable it is to celebrate the Nativity of this Virgin, for that her deserts and graces be so great, as is above mentioned.  
The Church in ancient time did not solemnize this feast, which is proved by the words of S. Augustine, 
Aug: de sanct: ser: 11 t●m. 10.  who saith in one sermon: that the Nativity of JESUS CHRIST, and S. john Baptist be only celebrated. By this you may understand; that this feast was not kept through the universal Church, at that time, though it be thought, that from the time of the Apostles, it was celebrated in some particular Churches. In the time of Pope Innocent. 4. it was ordained; that this solemnity should be celebrated universally, by all the faithful, in the Catholic Church: about the year of our Lord. 1250.  
The occasion to celebrate this feast was; in one year and 8. months space, no Pope was chosen, after the death of Pope Celestine. 4. which was the cause of infinite scandals through all Christendom, but especially in Italy, for that the Emperor Frederick who rebelled against the Church, every day usurped, and got some of the lands belonging unto the Church. The Cardinals who were in the Conclave desired to make the election, but they could not agree. At last, they treated among themselves (it being propounded by some devout person unto our Lady,) to make a vow, that if any of them were made Pope in a short space, for a remedy of those great damages and losses of the Church, he should ordain the celebration of the Nativity of our Lady, and should make it a feast with octaves, through all Christendom. The vow being made, forthwith ensued the election of Cardinal Sinibaldus, who was called Innocent 4. who ordained the Nativity of our Lady to be kept on the. 8. day of September, through all Christendom.  
This election rejoiced the whole world that had longed for a pope, and for that the cause of this was ascribed unto the new feast of the most B. virgin, he ordained that in the office, they should sing this Anthem which beginneth: Nativitas tua, dei genitrix virgo gaudium annunciavit universo mundo &c: That is to say: Thy birth o virgin Mary, mother of God, brought joy to the whole world.  
Some Authors seem to say: 
Vine. in spec l. 7. c. 119.  that a religious man living in contemplation, hard every year on the. 8. day of September the Angels to make melody and triumph; and demanding of one of them, what was the cause of such joy in heaven, he was answered; that on that day, was celebrated the Nativity of the mother of God, and that then upon the credit of that religious man, this feast began to be celebrated. It may be true, that this religious man, had that before remembered vision, but the occasion to promulgate the solemnity of this feast, is that, which I rehearsed first.  
And to the end, some thing may be spoken concerning the history, collecting it out of that, which S. Jerome, S. john Damascen, Gregory of Nissen, and Simeon Metaphrastes writ thereof, I say; that the father of the Virgin Marie was called joachim, and her mother Anna: Thy were both of the tribe of juda, and of the house and family of David, and this is to be holden as an Article of faith, for there be many prophecies in the holy writ, which say, that the MESSIAH should be borne of the tribe of juda, and of the house and family of David, And he being to be borne of glorious virgin, it followeth; that the father and mother of her, were to be of that tribe, 
Hier. de ort. B. Vir. Luc. 3.  and of that family. S. Jerome nameth some patriarchs, which must of necessity, be the same, which S. Luke nameth in his Gospel. He saith then, that jannes' begot Melchi, and Melchi begot Levi, 
See john lucid. l. 2. de temp. hebr.  and Levi begot Mathan, and Mathan begot Heli, who is also called joachim, who (as he saith) was natural father unto the Virgin Marie, and legal father unto joseph.  
joachim took Anna unto wife, and both of them dwelled in Nazareth a city of Galilee. They were very rich, and bestowed part of their goods upon the poor, and other pious uses. S. Jerome saith also; that they continued together. 20. years, and never had children, for which Issachar the priest, not only would not receive the offering of joachim in the temple of jerusalem, upon a feast, which was kept there, and was called Encenia, but bade him to departed out of the temple, for that assuredly he had some secret sin for the which God punished him, and did not grant him the fruit of benediction. So that joachim all afflicted and ashamed, departed from the temple. Gregory Nizen and Simeon Metaphrastes say: that S. Anna upon the like solemnity came from Nazareth unto jerusalem, 
1. Reg. 1.  and like the other Anna the mother of Samuel lamented, wept, and sighed, in the Temple, desiring God to grant her children, and even as Anna the mother of Samuel did, she vowed to offer in the temple, unto the service of God the son or daughter, that God would be pleased to give her.  
They say also, that afer she had made the vow, she lay with her husband joachim, and conceived, and was delivered of the Queen of Angels, the Virgin Mary our advocate. And though usually, when daughters are borne, the father and mother do not rejoice so much, as if it were a son; for that the daughters are troublesome to bring up, and to maintain, & more chargeable to set forth in marriage, yet when the B. virgin was borne, the father and mother felt, and tasted infinite joy, as of a thing, they had long desired. They also rejoiced, for that they had some kind of knowledge, that this their daughter should not be any charge to them for a dowry in marriage, but also by her means God would show many favours, and blessings upon all the world.  
S. Bernard made this speech unto the B. virgin in these words: Happy art thou O Virgin Marie, more than any other creature, since of thee, in thee and by thee, God hath recreated the whole world, which he hath created. In that we have said before, we have in part seen the great worth of the Queen newly borne, the order of her birth, & her coming into the world: Now it remaineth (as the usage is) to gratulate & rejoice with her father and mother, saying unto them:  
O Holy and happy Patriarch joachim and Anna, happy may the birth of your daughter be, we pray God, ye may see her brought up, and well married: without doubt it shallbe so: for God will give unto her for spouse joseph, one of the holiest men, that shall be in the world. He shallbe her guard, and help; he shall not take of her the pledge dew unto spouses, but rather by thes espousals, she shall remain most pure and chaste, as she was before, and ever shall be. She shall have another spouse in heaven, which shallbe God himself, to wit The Holy Ghost, the third person of the holy Trinity. He shall be her spouse, and by him she shall conceive, without loss or damage unto her virginity, and having conceived, shall bring forth into the world, our Saviour and Redeemer.  
After we have thus rejoiced with joachim and Anna, for that thy have such a daughter borne unto them, we may also rejoice with their other kinsfolk, for that they have gotten now such a kinswoman. Let us rejoice also with the sinners, for that now this day is borne their advocate. Let us rejoice with the Angels, since that on this day is borne their Queen: let us rejoice with God, since on this day is borne his mother, daughter, and spouse. And at the last, let us rejoice with the virgin herself, since God hath elected her to such greatness and dignity: And the occasion of this being, for that we be sinners; for if sin had not been God had not been made man, and if he had not been made man, she had not been his mother, Therefore without doubt, she being advanced to this greatness by our occasion, will remember us, and obtain for us, of the same God who is her son, pardon and mercy for our sins & transgressions, and also his heavenly grace, that we may be partakers of his glory.   

The life of S. Adrian Martyr.  
THE worthy king David speaking with God in one Psalm said: 
Ps. 118  I have inclined my heart to do just and good works for retribution sake: that is having regard unto the reward which ariseth in doing them. It is not evil to exercise and do good and holy works in having regard unto that which is gained thereby in doing them: The reason hereof is: that the guerdon or reward which is expected, is God himself. In such sort that he who for that respect doth good works, doth them for the love of God:  
In the number of those, may the glorious martyr S. Adrian be accounted, who by hearing of the great guerdon, the martyrs expected, did voluntarily offer himself unto martyrdom. His life was written by Ado. B. of Triers: and it was in this manner.  
THE Emperor Maximian commanded; that the Christians that were in the city of Nicomedia a city of Bithynia should be diligently sought out. Many were apprehended, and after that the Emperor had admonished, and willed them to adore the Idol, and saw them constant and firm in the profession of the faith of JESUS CHRIST, he bade them all to be chained unto wooden posts, and to be beaten with the raw sinews of beasts: and when he heard them in their torments to praise the name of JESUS CHRIST, he caused their tongues to be cut out, and their mouths to be beaten with great stones. The number of these martyrs was 23.  
Adrian was present there, as an officer, to attend and see, that the commandment of the Emperor should be executed. He was an Idolater, and a man of good account with Maximian: And when he saw how patiently the holy martyrs tolerated those terrible torments, wondering thereat he said unto them: I conjure you by the God which you adore, and for whom you suffer these torments, to tell me truly, what guerdon or reward you expect, for I suppose it to be very great. The holy martyrs, though they had no tongues, by the permission of God answered him thus: The reward we expect is such & so great, that eyes never saw it, nor ears have hard it, nor the heart of man cannot conceive it, for it is an unspeakable good, which God hath prepared for his friends: Adrian hearing this, desired not to hear any more, but being inspired by God, and showing himself desirous to be partaker of so great good, entered into the midst of the martyrs, and said to the Register, (before whom the matter was handled): writ also my name with these soldiers of CHRIST: for I will be a Christian also, as they be.  
The Emperor was certified hereof: and when the name of Adrian was read unto him, among the other Christians which were prisoners: he caused him to be called, & said unto him. O Adrian, what, art thou become foolish, that thou seekest to lose thy life wretchedly? Adrian answered: I have been, but now I am not a fool, for that I am a Christian, and no more an Idolater, as I have been before time. The'mperour being desirous to make him alter his purpose, discoursed, and conferred long with him, but seeing his words did not prevail, in rage and fury he caused him to be chained and fettered and put in prison.  
Adrian was about 28. years old, & had to wife a woman called Natalia, who was a Christian. When she heard what had befallen unto her husband, she went with great joy unto the prison, and fell at his feet, and kissing his fetters wherewith he was gyved, said unto him: Blessed art thou, o Adrian my husband, and my Lord, now thou hast found the riches which thy father left not unto thee: Pass securely unto JESUS CHRIST, in whom thou hast reposed thy treasure, which thou shalt find hereafter in the time of necessity, when no man shall be able to deliver from punishment the wretch which shallbe condemned. The father shall not be able to deliver the son, nor the mother the daughter, nor the transitory riches of the world, nor the ambition to have many servants, and a great patrimony, the friend shall not be of ability to help the friend, only the deeds which a man hath done, shall do a man good and pleasure. Thou (my Lord) haste JESUS CHRIST in thy company, in whom thou hast deposed and laid up thy treasures: walk in the way thou hast begun, be not weary thereof, to the end thou mayest enjoy the promises. Take heed, let not the remembrance of earthly and momentary things move thee, to turn backward from thy way begun, neither let thy kinsfolks, nor the wail of thy father and mother, nor the flattery of thy friends, nor the menaces of thy enemies move thee. Let not the torments of the tyrant put thee in fear, but fix thy eyes upon the constancy & patience of these holy martyrs, which be with thee. Imitate them in life, and thou shalt be rewarded with them in death.  
The blessed woman having said these words, went unto the holy martyrs, one by one, and kissed their gives and fetters, saying: I beseech you, o servants of JESUS CHRIST, to animate and encourage my husband, gain you his soul, Be unto him a father, that by your means, he may be regenerated unto everlasting life. Adrian said unto his wife: Go home from hence, my dear and chaste sister, for when the time shall come, that we shallbe examined and judged, I will bring thee notice thereof, that thou mayest be present, and see the end of this work.  
Certain days after, S. Adrian understood that they resolved to hear and determine the causes of him, and of the other prisoners which were with him: whereupon he gave a large some of money unto the keepers of the prison, (some of his acquaintance interceding and being his sureties) that he might go home unto his house, promising to return back with speed. Adrian was so well beloved of all men, that they seemed not to desire his return unto the prison; they let him departed, and to escape if he would, though they knew and saw themselves in apparent danger of life. And it is to be thought his sureties were in the same danger.  
Forthwith some ran before him to give notice unto his wife, that he came home. She hearing this news, did not believe it at the first, but said: Who hath power to put of the gives with the which I left him fettered: herewithal came thither a young man their servant who told them; Adrian came home free and discharged. She imagining that he had yielded, and now fled to escape Martyrdom, was much troubled in mind, & began to weep: and when she saw him to approach the gate of the house, she threw her sowing work (which she had in her hands) on the ground, and running, locked the gate fast and said: I will not have any thing to do with this vile & base dastarly coward, that hath returned back, and forsaken the good way he had begun, and much les will I see him with mine eyes: I will not hear him speak word unto me, neither will I listen to that tongue, which hath dealt deceitfully in the sight of his Creator.  
When he came some what nearer, she held the gate shut very close all the while: and said unto him: O man of all men most miscreant, and irreligious; what hath enforced thee to begin that course, which thou wilt not accomplish? who is he that hath gotten thee out of the society of the blessed men, with whom I left thee? who hath deceived thee, and made thee to departed out of the company of peace and perpetually joy? Tellme, tellmee wherefore hast thou turned thy back, and fled before the conflict begin? Wherefore dost thou cast down thy armour on the ground like a dastard, before thou sawest thy enemy come to assail thee? wherefore dost thou enrol thy name among the wounded men, before there be a sword drawn, or arrow shot? what shall I do, wretch that I am? who was he that joined me to a faithless person? I have not deserved to be the wife of a martyr; nay, now I shallbe called the wife of a Renegade. A small time endured my joy and gladness; and long shall last my shame and reproach.  
S. Adrian stayed with out the gate, very glad to hear his wife say thes things? wherefore he said unto her: Natalia my sister, open me the door, for I do not fly to escape death, as thou thinkest, but come to call thee, that thou mayest be present at our martyrdom, as I have heretofore promised thee. Natalia did not believe him, but rather called him deceiver. He averred earnestly unto her, that his words were truth, and that if she would not open the gate quickly, he would return unto the prison, that he might keep his word, and not be deprived of the crown of martyrdom. Natalia gave him then credit, and opened the gate, and fell humbly at his feet, and he embraced her, and then both of them returned back unto the jail.  
By the way S. Adrian said unto his wife Natalia. Tell me my dearest, what order hast thou taken with thy goods and patrimony, lest after my death all be confiscated and taken from the? Natalia made answer: my lord and husband, take no thought for the temporal and transitory goods, lest they do captivate thy heart and desire. Call to thy remembrance, and revolve in thy mind, the goods that be permanent and everlasting, unto which thou drawest near to be partaker, together with the other holy men, in whose company thou dost desire to die for the love of JESUS CHRIST.  
They both being come unto the prison, all wondered that Adrian would return, for they were assured, that he came back to his death. Then did Maximian command: that all the Christian prisoners should be brought forth before him. Some came with their flesh wounded & putrefied; for in those places where their Irons and gives had been, worms were engendered, as was apparent to be seen. Natalia came close unto her husband, and said unto him; Be careful, my lord, that thy soul be firm & stable in God: beware thy heart doth nor waver, when they present the tortures before thy corporal sight: The present troubles shall endure for a small time, but the guerdon, and the beatitude shall endure for ever.  
The Emperor looked first upon Adrian, and said unto him: wilt thou continue still in thy folly? The blessed man answered: I am prepared to give my life for this which thou callest folly. Maximian took such indignation at this answer, that he caused him in his own sight, to be stripped out of his clothes, and to be cruelly scourged. The officere were tired, and changed they were, first one, and then another, but the tyrant was not tired, but bid them scourge the holy martyr in cruel sort; and no less the martyr strove to tollerat the torment, with a resolute mind and great patience.  
Oh that one had then seen Natalia, how often the colour changed in her face: sometimes she feared, that her husband should yield, and shrink at the cruelty of the torments, and then she was pale as a cloth, but when she saw him endure all constantly and courageously, her lively and cheerful colour returned into her face. Sometimes Adrian looked toward her, and though nothing she said, yet only by her countenance he understood, how she bade him be valiant, and resolute, and to have consideration that the more the torment's increased, so much greater should his reward be. The holy martyr was beaten with such cruelty, that they having torn and rend his flesh, and laid his ribs open to the view, might also see unto his bowels.  
The tyrant now weary to see any more used on that fashion, at that time, commanded him into the same prison, where he was before, in which place he remained certain days in the company of the other Christians, who had endured the same torment, and suffered the same molestation, as he had done. After this Maximian caused them to be again presented unto him, in the place of judgement. The martyrs were taken out of the dark prison, where thy were brought unto that state, that it affrighted men, and moved them to compassion, to behold them, yet they remained constant, (as before) in the faith of JESUS CHRIST. The tyrant commanded the bones of all their legs to be broken to shivers, and one of the hands of St Adrian to be cut of. The holy martyrs in this torment passed from this unto a better life, even as they made their prayers unto our Lord.  
Then Maximian gave commandment, that their bodies should be burned, and whilst the officers, having already gotten all their bodies together, prepared to perform it, and had laid wood on the top of them, and put fire unto them, behold on a sudden, the sky was covered with dark and black clouds, and dreadful thunders were hard, and thunderbolts killed some of the Pagans, who were busied in burning the bodies of the holy martyrs: and the other fled away to save their lives: whereat the Christians took heart, and gathered together the relics of the holy Martyrs, taking them out of the fire which was already quenched: and putting them into a bark, sailed with them unto Byzantium, and there they buried them very honourably.  
After a few days, the courageous matron Natalia desirous to remain in the same place, where the holy relics were, passed from Nicomedia, unto Byzantium, where she made a blessed end in our Lord, and was buried at the side of S. Adrian her husband: whose body was in process of time carried unto Rome, and buried in a Church builded to his name.  
The death of S. Adrian was on the. 8. day of September: and the death of Natalia his wife was on the first day of December, in the year of our Lord. 306. upon a monday as the spanish saith, Dioclesian reigning jointly with Maximian, on the earth; and JESUS CHRIST, with the father and holy Ghost, in perfect Trinity reigning in heaven, to whom be all praise and glory for ever. Amen. * ⁎ *   

The life of S. Gorgonius Martyr.  
JESUS CHRIST speaking of his coming into the world 
Math. 10.  saith as S. Matthew writeth in his gospel: Do not you think, that I am come to make peace in the earth: for I am come to set war therein: Although that the Angels sang when I was borne: Glory be unto God in the heavens, and in earth, peace unto men of good will: Although I am become man to treat and conclude peace between mine eternal father and men, and though my salutations when I rose from death, were nothing but peace, because I desire that every man should have it; nevertheless, let not any man be deceived, for I am come to make controversy and variance between the wicked and the good: I am come to make a division between the father and the son, the mother & the daughter, the stepmother and the daughter in law: and I am come to make the household servants, and familiar friends enemies unto the master of the house.  
This is evident and apparent to be so, for when the father and the son, the mother and the daughter, the stepmother and the daughter in law, the master of the house, and his household people, and familiar friends, be wicked and vicious, if God touch the heart of any of them, and they be converted unto him, and the other continue in their wickedness, forthwith discord and dissension ariseth among them, and they make war one against another, but this do the wicked against the good, by persecuting them, even to the taking away of their lives, because they forsake and abandon their conversation.  
Of this we have an example in S. Gorgonius the martyr, who was chamberlain unto the Emperor Diocleasian, who as long as Gorgonius was a Gentle and worshipped the Idols, lived quietly with him, and he showed much kindness unto him, but when he understood that Gorgonius was a Christian, forthwith he fell out with him, and used him with great tyranny, and lastly with great cruelty put him to death. 
l. 8. c. 9  How it came to pass Eusebius Bishop of Caesarea rehearseth after this manner.  
SAINT Gorgonius was borne in the city of Nicomedia, and was chamberlein unto th'emperor Deoclesian. This man having received the faith of CHRIST JESUS by the means of Dorotheus his fellow & companion in the same office, These two conferred what they might do, to get others of the emperors chamber, to be made Christians. It fell out that one day one Petrus that had received also the christian faith, who was a man noble in blood, & of high esteem in th'emperors Court, having an honourable office in the same, saw in the city of Nicomedia, in the high street, and edict or proclamation set up which was made against the Christians, threatening death and torments to them that should be discovered.  
This man upon a great zeal of our faith took down the edict, and in the sight of all the people, rend it in pieces. when this happened, Dioclesian and Maximian (whom the former had chosen to be his colleague and companion in the Empire, and had given unto him the title of Cesar were both together in Nicomedia, and unto them it was told, what Petrus had done, whereat both enraged and mad with fury, commanded he should be brought before their presence. When he was brought, (and the other two also being there present,) he reproached and reviled Peter out of measure, and gave strict commandment, he should not be favoured in his torments; which although they were excessive, yet did he never show in his countenance any sign, but of joy, and never spoke word, but it declared a vallerous and invincible mind.  
Gorgonius was present at this spectacle, for he and Dorotheus had been instructors of Peter in the faith of CHRIST. These two seeing the constancy of the B. martyr, there grew in them also a desire to die for the love of JESUS CHRIST (this his example working much in them) and by accord between them, they spoke unto the Emperor in this manner: what meanest thou, o Emperor, that thou tormentest Peter only for that thing, in which if it be in him any fault, we also are culpable? if thou puttest him to the endurance of these torments, because he professeth the faith of JESUS CHRIST, the same faith we confess also: The same intention he hath, we have also, therefore reason willeth, that thou puttest us unto the same torments, which thou hast made him to suffer.  
when Dioclesian heard them say this: he grew into great choler: The love he bore towards them before, was not so great, and the desire to do them good, as was now the indignation he conceived against them, and the determination he had to handle them evil, and in his fury and rage he said unto them: Since you seek the way like fools (as this man is) to be tormented, you shall have your minds satisfied. Then he commanded they should be scourged without pity, which was performed forthwith, so that their flesh was rend and torn in divers places. Then the tyrant commanded the officers to lay salt, and power vinegar into their wounds, and lay them on the gridiron, and under it a fire to be made, but not a great one, to put them to the more torment.  
Peter was now dead by this martyrdom, and because Gorgonius and Dorotheus seemed yet to live, and the tyrant was wearied to see their torment upon the gridiron, he made them to be taken from it, and with a rope tied about their necks to be hanged, by which means the two holy martyrs rendered up their souls unto their Creator. Their bodies being taken away, were buried by some Christians.  
But Dioclesian understanding, that the Christians came secretly to make their prayers at the place, where the holy martyrs were buried, caused their bodies to be taken out of their graves, and to be thrown into the sea. At such time, as Dioclesian commanded it, he said: Let them be cast into a place, where they may be no more seen lest they be accounted for gods by the Christians, who are so ignorant, that they do think it better to adore them that have been our servants, than those whom we adore for our gods.  
God Almighty did not permit those blessed Relics to lie hidden, but rather his pleasure was, to cause the sea to do them honour, and to bring them unto the shore. When the Christians saw them, they took them up with reverence, and buried them in a place unknown unto the pagans. Afterward in process of time, the body of S. Gorgonius was carried unto Rome, and was buried in the way called Lavicana, between the two bay trees. The Spanish book saith Via Latina. After this, Pope Gregory. 4. caused it to be translated into the church of S. Peter.  
The church celebrateth their feast on the day of their Martyrdom, which was on the 9 day of September, in the year of out Lord 280. in the time of the afore named Emperor Dioclesian.   

The life of S. Nicholas of Tolentine.  
THE Apostle S. james in his canonical epistle, 
jac. 5.  admonisheth us to pray unto God, one for an other, because the continual prayer of a just man is of great force. But if it be so, as it is indeed, and that the prayers of the just men, that be here upon the earth, do help much, notwithstanding that they be subject, yea rather falling (as JESUS CHRIST saith) seven times a day, 
Prou. 24.  though they be slight faults: how much more, may we believe, the prayers of them, who do already enjoy the vision of God and the divine Essence, and be confirmed in grace, and be certain, and assured never to lose it, nor never to sin, do help, and do us good. The holy saints gave up their lives for God's sake, some in effect, as the martyrs, and others by the way of goodwill, as the Confessors; and to be brief, they all offered it up readily in the service of God, endeavouring all they might, not to offend him by any means. Such like as these without doubt, be hard of God, when they ask any favour of him.  
But omitting the examples and testimonies of the holy scriptures, which make this thing an Article of faith, we have most evident examples in many holy saints, unto whom God granted many favours and graces (which they requested of him) not only in their life time, in this world, but also after their passing into heaven, to possess the everlasting glory. One of these was S. Nicholas the Bishop and Confessor, by whose prayers, God granted unto a man and his wife, a son, who was also called Nicholas, and was a holy man, by whose merits God granted many favours and graces unto them, that devoutly recommend themselves unto him. His life was written by S. Antoninus' Archbishop of Florence, and by a religious man of his order, in this manner.  
SAINT Nicholas was borne in the Marcha d' Ancona in a village called S. Angelo, in the territory of Fermo. His father was called Compagnone and his mother Amata. These two were borne of noble blood, rich they were, and good Christians, but they lived in some discontent, for that having been married together a good space, they had yet no children: They had a particular devotion unto S. Nicholas the Bishop and Confessor, and him they besought continually that he would of God obtain that favour for them, that they might have a fruit of benediction. With this intent they went to visit his church in the city of Bari in Puglia. In that place, the holy saint appeared unto them, and did assure them, that they should have a son, whom thy should name Nicholas after him, and also that he should be a blessed servant of God.  
Every thing fell out just, as the Saint said: for the being returned home, Amata conceived, and at her due time brought forth a son, whom they called Nicholas: and as he took his name of S. Nicholas Bishop and Confessor, by whose intercession he was obtained, even so he was like unto him in many things. From a child, he was inclined to serve God, he frequented the Church, he hard mass and prayed with great devotion, moreover, he fasted, gave alms and followed his study, so that as he increased in age, even so he did in virtue, learning, and science. and to be short, he determined to be a man of the Church.  
He was already made a canon of the church of S. Saviour, in the place where he dwelled, and it happened, that a worthy and renowned father of the order of S. Augustine, came thither to preach. One day among others, Nicholas was at the sermon, in the which the preacher expounded these words of S. 
john 2.  john: Do not you love the world, nor the things, that be therein, The preacher spoke such good matter upon that text, that Nicholas resolved to abandon the world, and to take the habit of S. Augustine in that same convent, where the said preacher dwelled with whom he had been acquainted before that time. When he intended to execute in deed the resolution he had made before time, he asked leave of his father and mother, who though they were aggrived to want the sight of their son, yet did they give him licence.  
Nicholas went unto the convent of Tolentinum, to crave the habit of S. Augustine, which was given him readily, for they had before then notice of his good life. Having received the habit, he proceeded from virtue to virtue, labouring to attain unto perfection. So that being a religious man, he was a mirror for other religious men, and being a priest, he was a looking glass for other priests, and when he was a preacher, a spectacle for other preachers, to behold their duty and function. In this holy saint, among other virtues, his abstinence shined most clearly: for in. 30. years' space, that he continued in the convent of Tolentinum, he did never eat flesh, eggs, fish, milk, nor any thing made with milk.  
He fell one time into a grievous infirmity, which brought him unto death's door, whereupon the physicians told him; that if he would recover his health, he must eat flesh, whereunto he answered: that in so doing, he should, by desiring to avoid one danger, fall into another, and that in flying the infirmity of the body, he should incur the malady of his soul, by giving liberty unto his sensuality and appetite. The prior of the convent seeing the physicians to affirm, that it was necessary for the blessed man Nicholas to eat flesh, commanded him in the virtue of holy obedience, to eat some. He, without any reply, bade the meat which he should eat, to be brought unto him.  
There was brought unto him, (as it is said) a boiled chicken, or some other foul, whatsoever it was, and the blessed man having it before him, besought our lord to do him that favour, that he might not eat of that foul, and yet not to run into the sin of disobedience: whereupon the foul returned unto life, and flew away out of the platter, leaving all them that were present astonished, and the holy saint jocund and glad.  
On the next night, the B. Virgin Mary accompanied with S. Augustine visited him, and the glorious virgin bade him to send for a loaf of bread into the market place, and to put it in water, and to eat thereof, in the name of JESUS CHRIST: and he should be cured of that infirmity. Hereof cometh the usage, that the bread, which is called the bread of S. Nicholas of Tolentino, is blessed on that day in the convents of S. Augustine, that his feast is solemnized, and this bread helpeth, and cureth many infirmities, as is to this day seen by experience, especially the fever tercian, which was his infirmity as is thought.  
S. Nicholas being healed, and cured of the aforesaid infirmity, returned unto his accustomed penance, and austerity of life; he used to fast three days in the week, which he had observed from the age of seven years. He whipped himself in the night many times, and his discipline or whip was certain chains of Iron: his bed was made with a little hay, and his habit was of course cloth, full of pieces; he used to pray very much, for he continued in his orisons from the hour of the Complin, until it was far in the night, and from the hour of matins until mass was celebrated, and from the hour of None until the evensong.  
The blessed man spending his time in these, and other like good exercises, was much vexed and mollested by the devil, who endeavoured to draw him from these his holy imploymentes, by scoffs and deceits, and sometimes (by the permission of God) by tormenting and beating him, in such sort, that the friars hearing the noise came forthwith to defend him, and they found him laid at length upon the ground, like a dead man, and so they carried him back unto his couch of hay, and, yet he for all this omitted not his prayers. He visited sick men with great charity, and endeavoured to help and cherish them, as much as he was able. He had great compassion upon some sinners which had made their confession unto him, and for them he prayed, fasted, and said mass with great devotion.  
The like he did for the souls in purgatory, unto the which he had great devotion, which was increased much more in him by a revelation he had, of the great pains they suffered in that place. when there came any friar as a stranger unto his convent, he showed him all the kindness, he could possibly, neither did he forget the state of prisoners, but rather in his sermons, and private communications, which he had with rich men, and men in authority, he persuaded them to the works of mercy, as a thing very acceptable unto our lord. This blessed Saint comforted the afflicted, gave consolation unto men in tribulation, set atonement between men, that were at variance: He was a refuge for them, that were in affliction, a helper unto the needy, and the raunsomer of them that were slaves and in bondage.  
God showed many miracles by the means of this glorious saint, aswell in his life time, as also after his death, which be fell him in the afore said convent of Tolentine. and when he was now at the last gasp, he called the friars, and desired them all to forgive him, if he had offended them in any thing: and after he had received the most holy sacraments, he caused a crucifix to be set before him, and in speaking unto CHRIST, his B. Mother, and his holy father S. Augustine, he yielded up his soul unto God, on the. 10. day of September, in the year of our Lord. 1307. Afterward Pope Eugenius the. 4. having made due diligence, and having received full information of his life, and miracles, put his name in the catalogue of the holy Confessors. in the year of our salvation. 1446.   

The life of SS. Protus and jacinctus Martyrs.  
THE Apostle S. Paul saith: 
Rom. 1.  that by the means of visible things we come unto the knowledge of the invisible things of God. His meaning is, that by the knowledge of the creatures, we come unto the knowledge of the creator. Even so it happened unto the glorious martyrs SS. Protus & jacinctus by the means of a holy damosel called Eugenia. They studied philosophy, and other humane sciences, and by that study, they came to the knowledge, that the Gods which the Gentiles adore, were false, and that there was but one God only. After this, by conversing with some Christians, they understood that JESUS CHRIST is the true God, and they were converted unto his faith. In collecting their life out of that, which S. Isidore and Simeon Metaphrastes write in the life of S. Eugenia, I say: That.  
SAINT Protus and S. jacinctus were eunuchs, and attended upon a noble Lady called Eugenia, daughter unto Philip a Roman senator who being elected Regent of Alexandria by the senate, went thither with Claudia his wife, Eugenia his daughter, and all his family. There went thither also with Eugenia, Protus & jacinctus the two eunuchs. And because in that city there was a study of divers sciences, Eugenia & the two Eunuches be stowed their time in study, and they all three profited much therein. Philosophy was their chiefest study, and by speculation in the same, thy came to know that it was a foolish and vain thing to adore many Gods, for reason did make demonstration, that such wicked, and lewd men as were jupiter, Apollo, Mars, and all the other, which the heathens adored for Gods, were not only unworthy of the name of God, but also of men, since their deeds and actions were bestial and abominable.  
After this, beginning to frequent the company of christians, they had understanding of the mysteries of our faith, and so desired to be baptised: To perform this the better, Eugenia determined to put herself in man's apparel, and in that sort to departed from her father's house, taking with her Prothus and jacinthus the eunuchs, to seek out a holy Abbot called Helenus, to be by him baptized, and received into his society. This Abbot governed a monastery of religious men, and had a revelation that Eugenius so called was a woman, yet because he knew it, to be the will of God, that things should proceed in that manner, he kept it from her. He baptized them and gave unto them all three his religious habit, and they lived therein a godly & virtuous life: Afterward Helenus the Abbot deceasing, the monks, who thought Eugenius had been a man, chose her for their Abbot. Who was unwilling to take the charge on her, but the entreaty of the monks who were much pleased with her holy life prevailed.  
There was in Alexandria a matron called Melantia, who had been cured and healed of a great infirmity, by the prayers of Eugenius who adjudged her to be a man. Eugenius went oft unto her house at her importunate invitations. The matron was indeed ennamoured of her, and they two being alone, without any regard of her estate or credit laid open her love imagining her to be a man. Eugenius sharply reproved her, and so departed and left her alone. Melantia seeing herself contemned and refused, like the mistress of joseph shricked out, and said: 
Gen. 39  that the Abbot Eugenius would have forced her: And not content with that, did also accuse her falsely unto the Governor, who was the father of Eugenia. The Regent having heard the accusation of Melania commanded the Abbot Eugenius to be brought in before him. When the blessed Saint understood the cause wherefore she was called, she took they Eunuches Protus and jacinctus in the habit of religious men with her, being come before Philip her father, he used rough words and asked them if CHRIST their God counseled them to force honourable Ladies?  
The virgin with a modest and cheerful face said: There is time to be silent, and a time to speak. 
Eccle. 3.  If Melantia saith that I would use force, it is not true, and thou o Philip peradventure dost but jest with me, in ask if the God that I adore, doth will me to do such things. Now thou shalt see the verity of this woman's acusation. Having saith this, she rend her habit before her breast, and opened it, that every one might see by her breasts that she was a woman. Then she proceeded, and told him that she was Eugenia his daughter and moreover she spoke so well unto her father, that he was converted unto the faith of CHRIST, and so was Claudia his wife, and all the rest of his family.  
Philip gave up his office and place, and not long after was chosen Bishop: and afterward in the persecution raised by the emperors Valerian and Gallyen he was martyred. Claudia, Eugenia, Prothus and jacinctus, returned unto Rome, where by the labour of the holy damosel Eugenia and of the two holy eunuchs Protus & jacinctus, many were converted unto the faith of CHRIST. Gallien being certified hereof, caused Eugenia to be apprehended, & after the endurance of many torments to be beheaded. Then he caused the two Eunuches Prothus and jacinctus to be taken and having used sundry enducements to move them to sacrifice unto the Idols, which they refused to do, (showing themselves very courageous and constant in the faith of CHRIST) the tyrant caused them to be cruelly scourged, and after many other torments given unto them, he caused them in like manner to be beheaded.  
Their martyrdom and death was on the 11. day of September and on that day the Church celebrateth their feast. It was in the year of our Lord. 263. in the reign of the aforesaid Gallyen.   

The exaltation of the holy Cross.  
ALMIGHTY God glorieth by the mouth of the prophet Ezechiel to have done a famous work, 
Ezech. 17.  and indeed worthy of himself, as he showeth by the manner of rehearsing the save, saying: I the Lord have humiliated and abased the lofty and stately wood, & have enhanced the lowly and humble wood. S. Jerome saith, that this humble wood, is JESUS CHRIST, and he saith very well, for he being so humbled, that at the last he died on the Cross, God for that cause, did exalt him (as S. Paul saith) to such height, that the Angels in heaven, 
Phil. 2.  the men on earth, and under the earth, in purgatory, do bow their knees at his name, and do him reverence.  
And JESUS CHRIST was not exalted only to that height, for that he was humiliated, but the wood also which was the instrument of his humiliation, was exalted, and honoured by God, since (as S. Augustine saith) the Cross which was always before reproachful, because thieves, and other malefactors were put to death on the same; now Emperors and kings, bear it on their heads, for that JESUS CHRIST died upon the same.  
Themperor Heraclius honoured and respected it especially, wresting it out of the hands of Cosdroes' king of Persia (who had taken it from jerusalem and carried it into his kingdom) and putting it in the former place. Now let us see, how it passed, framing a history thereof, out of a sermon, that Andrea's B. of Candia made of the Exaltation of the holy Cross, rehearsed by Lippomanus, and the lections of the Roman Breviary, and divers martirologes and historiographers, yet first we will propound an important doctrine, which is this.  
OUR Lord God desiring to be served, and not to be offended by men, seeing their condition, and several estates, and that some be noble, and to be dealt with all mildly, and that others be rude, and are to be handled roughly, he gave premonitions unto them, to the end they should not lament nor complain of him, as if they had not been warned. He talking with the Hebrews (as we read in Leviticus) said to them: 
Levit. 26.  If you observe my commandments, among other good and profit you shall reap thereby, one shallbe this: that if you have enemies that molest and make war on you, five of you shall put a. 100 of them to flight, and a. 100 of you shall put to flight. 10000 of them. But if on the other side you shallbe disobedienr to me, a few, of your enemies shall make many of you to fly, and that in dread and fear though none pursue you.  
This which God said then unto the people, was apparent and seen (as we read in the book of josua) where it is said: 
Ios. 7.  that the Hebrues having besieged jericho certain days, finally they took it, without drawing their sword, because the walls fell down, and they which were within, made no resistance, all was put to the fire and sword, not sparing any thing, for so God had commanded, because his indignation was kindled against that nation, as also to terrify his other enemies. It came to pass in the pilling thereof, that there came to the hands of a soldier called Achan a scarlet rob, some money, and a wand or rod of gold: which things he kept against the commandment of God. And to be more secure he hid them all in the ground.  
This being done, part of the army dislodged, and went to fight against Hay, the citizens whereof issued out and encountered with them; and prevailed killing many Israelites, and few returned with this doleful news.  
josua general of the host, seeing the same, fell on the ground, and weeping said unto God: How happeneth it, o Lord: be these thy promises? Doth it seem to thee a just thing, to have thy people so evil entreated by thine enemies? Assoon as we be entered into this country, to conquer it why dost thou give such forces to our adversaries? This shall be an occasion that others shall take courage, and it shallbe a hard thing to subject them. God answered josua: that this happened through the fault of the people themselves having broken his precept, in reserving some things in the destruction of the city. Therefore seek out the culpable, and offender, and let him be chastised, and my just indignation shall cease. Assoon as josua had by inquiry found him out, he caused him to be punished, and the people did after that prevail against their enemies.  
By this you may see, that when Catholics are overcome, and vanquished, it happeneth; because God is offended with them for their sins. we ought therefore have this regard ever when war is made against infidels: if we intent and desire to have victory, that we be in good estate and accord with God, by confessing our sins, doing penance, and receiving the B. Sacrament of the Altar, and without doubt, than a few Christians willbe able to resist many Infidels.  
As it befell to Pope Leo. 4. in the year of our Lord. 854. who being certified, that there was disembarqued or landed at Ostia a great number of Infidels, and that no captain durst affront them, The glorious Pope assembled people, and said; he himself would be general of the Army. And that he might set on, and encounter with his enemies more securely, he enjoined all the soldiers to confess their sins, and to receive the B. sacrament: he also commanded each one, in the one hand to carry their weapons for the war, and in the other hand, the Rosary, to say their prayers in the way. Arriving after this manner, in the sight of the enemy, notwithstanding the huge number of the Infidels, and the small host of the Christians, he discomfited them, and drove them out of Italy, to the great honour of the valiant Bishop, and good and benefit of all Christendom.  
All this may be fitly applied unto that, which befell in the time of th'emperor Heraclius. for that the sins of the Cristians were many and heinous (Phocas ruling the Grecian empire, who was a vicious man, and so he died, for Heraclius deprived him of th'empire, & of his life also) God permitted a tyrant called Cosdroes' king of Persia, as a grievous scourge to rise against them. He being not content to have taken by force of arms the holly city of jerusalem, and to have sacked it, carried away the holy cross, (on the which JESUS CHRIST died, which had been there, from the time of Helena the mother of Constantine, who found it) into Persia, and put it in the temple of one of his Idols: and again he invaded the lands of the Christians with a new army, were he used horrible cruelties.  
With fury he passed into Egypt, & won the city of Alexandria, in which place he stayed certain days, for that he under stood Heraclianus father to th'emperor Heraclius came against him with a huge host, but by the secret judgement of God Heraclianus died of sickness, and his army was utterly defeated. The proud Cosdroes' proceeded, and in few days made himself lord of all the dominons' th'emperor had in Africa: he sacchegged Thunis, and having used horrible massacres of Christians, he returned into his kingdom of Persia.  
The Emperor Heraclius all this wile remained in Constantinople, spendnig the time in jollity and pleasures, having taken to wife a beautiful lady called Martina, who was his cousin, but when he saw things go a way, to his great reproach and discredit, and fearing greater loss might ensue in th'empire, first, he tried to obtain a peace by lowly and humble embassages, and upon conditions no less reproachful than disavantageous for his estate; but the arrogant infidel, proud of his victories, would give no ear to his petitions, but sent a messenger to say, that he would make no accord with him, except he would deny the faith of JESUS CHRIST, and become an Idolater as he himself was.  
This proud answer, and blasphemy, did so exasperate the Christian Emperor, that he became another man, & was altered from a negligent and careless person, to a courageous and enkindled with a godly zeal: And being desirous to take on him the defence of God's honour, he behaved himself as a valiant prince, & a Catholic and good Christian. First, he assembled his forces very diligently, that he might come to try it with that proud pagan by dint of word, and also amassed great store of men, engines, and other provisions for the war; and commanded, that in all the empire processions and prayers should be made, to beseech God to take the defence of his church, and to punish the proud blasphemy of the presumptuous tyrant against his heavenly majesty.  
Heraclius departed from Constantinople, toward this pious and holy enterprise, carrying always in his right hand the Image of JESUS CHRIST our Lord, and of his glorious mother, as his Captein (and the report was, the the same Image was brought from heaven) and passing from thence the sea with a goodly company, he entered into Asia, to affront the proud enemy, who when he understood that th'emperor with a mighty army came to seek him, was advised to have regard of his person; so he retired to a strong and secure place, and left his army guided by valorous generals, to defend the countries he had conquered, and his own also. There happened in this war (which lasted little less than six years) many great and notable feats of arms.  
The sum of all was, that they fought in three set battles: The first was in the passage of the mount Taurus and the river Saron. and in this Heraclius discomfited and put to flight Saluarus one of the chiefest captains of Cosdroes'. The second pitched field was, in the next year, with Satinus who was another valiant captain, & the encounter was very terrible, for the Persians fought stoutly to recover the honour they had lost in the former battle so that Heraclius was in great danger. The Christians were resolved to leave the field, and to fly; when it pleased God to hear the prayer of his champion Heraclius: for unlooked for, there fell from heaven a great shower of rain with a storm, which driven with a strong wind, carried the rain into the face of the pagans, and deprived them of their sight, in such sort, that they not being able to fight began to fly, which the Imperials seeing, took heart, beholding God apparently to fight on their side: and thus they obtained the second victory, which was more great than the first.  
Lastly, in the year following, Heraclius returned into the field, to encounter with Razatanes the most valiant captain Cosdroes' had: and therein th'emperor behaved himself so valiantly, that he utterly defeated and daunted the pride of the arrogant and cruel king Cosdroes', who was enforced by these overthrows to retire himself unto the most strong and secure places of his kingdom of Persia.  
This his fearful retreat caused his utter ruin. For thinking he had left sufficient forces on the frontiers of his realm, to keep his enemies from entrance, he made Medarses his younger son his heir and successor in his kingdom, and put him in possession thereof, and assigned him to stay on the frontiers for the more sure guard and defence thereof, and to keep the imperials from entering therein.  
Cosdroes' had another son elder than Medarses, called Siricheus, o Sirus (as some call him) who expected to succeed his father in the kingdom (as his right and prowess also deserved) who took such indignation at his father's doing, that he devised to deprive him of his crown: & that he might with more facility bring his purposes to pass, he determined to make a secret accord with Heraclius, which was concluded upon these articles: That he should deliver unto th'emperor Heraclius his father and brethren, either alive or dead: and also the Cross of our Lord JESUS CHRIST: and set free out of prison Zacharias the patriarch of jerusalem: That he should restore all that which Cosdroes' had taken from thence: And that he should have the realm of Persia for himself, and that he should keep perpetual peace with the Christians. All these covenants were performed. For by the aid of them of his faction, and the aid Heraclius sent, he was made king, and put his father and brethrens to death, he restored the holy Cross, set the patriarch free, and performed all the covenants comprised in the peace.  
Th'emperor Heraclius, desirous to render thanks unto God for the benefits received, and also to restore the Holy Cross unto the place, where it ought to stand, went on procession. In the which Heraclius was clothed in most gorgeous apparel, and with shoes embroidered with pearls and precious stones: and in this manner he carried the holy Cross, as in imitation of JESUS CHRIST:  
It happened that when he should enter the gate of the city to go unto Mount Calvary, (I say enter, 
Brocard: de terra sancta p. 1. c. 7. §. 43.  for that before the destruction of jerusalem, Mount Calvary was out of the city, & when it was re-edified newly, Mount Calvary was comprised with in the city gate, where by he was to enter) he stayed with the Cross on his shoulder, and could not stir by any means. He and all the rest of the people which were present were amazed at the miracle, not knowing what the cause might be.  
The patriarch Zacharias came near unto th'emperor, and said: I am in dou●e that thou thyself givest cause, why thou canst not stir, and I will tell thee what it is: Thou now dost carry the Cross upon thy shoulders, as in imitation of JESUS CHRIST who bore the same this way: But if thou mark it well thou dost imitate him but little, for thou dost not carey it, as he did, nor as it should be carried. Thou art appareled in most costly garments, and he was clothed most meanly: Thou hast on thy head an imperial crown, and he wore one of pricking thorns: he went with his feet bare, and full of dust, and thy feet are adorned with purple embroidered with jewels and precious stones.  
The words of the patriarch seemed to th'emperor to be reasonable, and true, whereupon he caused a mean & course garment to be brought unto him. He took the crown of from his head, and put of his hose and shoes, and thus being barefoot, and meanly appareled, he followed the procession, until he set the holy Cross in the former place, from whence Cosdroes' had taken it foureten years before. For this respect the Catholic church ordained that every year, the feast of the exaltation of the holy Cross should be celebrated on the same day it was placed again by Heraclius in the very same place it was set when JESUS CHRIST should die thereon.  
This mystery befell on the day, that the Church celebrateth it, that is: on the 14. day of September; 
S. Aug. ser 17. de imoli Isac D. Amb. lib. 5. epist. Epiph. in sine pana.  in the year of our Lord. 624. in the reign of the abovenamed Heraclius. S. Augustine S. Ambrose and S. Epiphanius say: that in the place where the Cross of CHRIST was set, Adam was buried, and the dead nans skull which ordinarily is painted at the foot of the Cross denoteth and signifieth the same.   

The life of S. Nicomedes Priest and Martyr.  
RIGHT happy are they (saith JESUS CHRIST,) 
Math. 5.  which suffer for the love of justice. This is not to be understood of them, that are punished by course of law for their trespasses. All they who are whipped, sent to the galleys, and condemned to die, are not happy; but many of them may more justly be called unfortunate, in that they know not how to reap profit by this chastisement, which their offences deserveth; but bear it impatiently, and die desperately: but right happy are those, that having done any just, holy, or meritorious act, affliction cometh upon them, as it befell unto S. Nicomedes the priest, who lost his life, for that he had buried a holy damosel martyred by the pagans, as may be seen in this story written by Marcelus the disciple of S. Peter the Apostle in this manner.  
SAINT Petronilla the daughter of S. Peter being in Rome, was seen by the governor of the city, who was enamoured of her. And though that he was a man in chief authority, yet went he unto the house of the holy saint, with a great troup of gentlemen, and gave her to understand, that he loved her, and desired to marry her, and make her his wife. Petronilla seeing Flaccus, (for that was his name) to be a man of great power, doubted he would use violence, and therefore shaped him this answer: me think it is not a thing convenient, to come and speak unto a damosel (living alone, as I do) with such a crew, especially in such a matter as of love; as though thou wouldst obtain me more by constraint, then by love. I should be thought a fool and unwise if I would forsak such an honourable person as thyself, that sueth to marry me, and take any other to my husband: wherefore my Lord, I beseech thee to send unto me some matron or damsels, to stay & remain three days with me, after which time I will come unto thy house, and the wedding shall be made as thou desirest.  
This her request contented the governor fully, and so he departed, with intent to perform her desire. Petronilla had a maid servant called Felicula, who was a Christian and very virtuous, and unto her Petronilla uttered her mind in great familiarity, and besought her to assist her in her prayers unto God, that with in three days God would be pleased to take her out of this life. Felicula at the request of her mistress, was content to do it. So they two fasted and prayed all those three days, and did other works acceptable unto God.  
On the third day there came unto them a priest and servant of God, dwelling in Rome, called Nicomedes; who said mass, and gave them the B. Sacrament. S. Petronilla having communicated, began a long and fervent speech unto JESUS CHRIST, saying: that she had offered her virginity unto him, with a perpetual vow; and therefore desired him not to permit it to be violated against her will. S. Felicula also as a true friend, aided her, importunating our Lord, to deliver his handmaid out of that danger; though she desired not her death. It was God's pleasure to give Petronilla remedy by that means; for having ended her orisons, she went unto bed, and yielded up her soul unto God. The matrons and damsels Flaccus had sent, to accompany the spouse unto his house on the wedding day, came in god time to solemnize the funerals of the holy saint.  
When Flaccus was certified, and saw Petronilla to be dead, he cast his eyes upon Felicula (who was very sorrowful, for the death of her friend) being very beautiful, which drew the affection of Flaccus in such sort, that he was enamoured of her also▪ and after many words he used to that purpose he finished his speech thus: Felicula, elect one of thes two things, please thyself either to be my wife, or else sacrifice unto the Gods. The good damsel made him this bold answer: I will not be thy wife, for I have JESUS CHRIST to my spouse, and I will not sacrifice unto thy Gods, for that I am a Christian. when Flaccus hard the resolute answer of Felicula, he delivered her into the hands of the lieutenant to give judgement upon her. He kept her fast in a dark room for seven days, and beside other vexations he kept her from any sustenance.  
Some women that belonged unto the prison, said unto her: Alas poor girl, why art thou so fond, as to die willingly this evil death? Take this great Lord unto thy husband, who is beautiful, rich, and in the flower of his youth, and highly favoured of th'emperor, who hath made him governor of this city: other women would have been right glad thereof, and thou makest no account of him, which may turn to thy damage and loss of life. The blessed damosel replied: I am the spouse of JESUS CHRIST, and I will not marry any other but him.  
After that seven days expired, Felicula was led unto the Vestal virgins, where she remanied certain days, but she would never eat of the meat that they did eat, because it was offered and sacrificed unto the goddess Vesta; for if she had eaten thereof, she had given a sign to consent unto their Idolatry, and other Christians would have been much scandalized thereat. When the deputy understood the constancy of Felicula, he caused her to be taken out of that place, and to be tortured with the torture called Eculeus, and when she was tortired there with, she said with a loud voice: Now do I see my beloved JESUS CHRIST, upon whom I have fixed my love.  
The excutioners said unto her; Say, that thou art not a Christian, and thou shalt be delivered from this torture: She answered: I do not deny, neither will I deny my beloved JESUS CHRIST, who for my sake was crowned with thorns; and had gall given him, for drink; and also died on the Cross. The executioners took her of from that torment, and threw her in a gutter or sink, in the which the blessed damosel yielded up her soul unto Almighty God.  
Nicomedes the priest, that had said mass, & given the B. sacrament unto S. Petronilla on the day of her death, and had lain clo●e and hidden in a cave, for fear of the persecution, was advertised thereof; and one night he departed out of the cave, and took the body of S. Felicula from thence, and buried it a mile out of Rome, in the way toward Ardea.  
Flaccus being told, what Nicomedes had done, caused him to be apprehended for the same, and being instigated by the fiend, willed him to sacrifice unto the gods. The good priest said he would not sacrifice to any, but to Almighty God, that reigned in the heavens; for that they whom they reputed gods, were no other, but stocks and stones, which remained in their temples, like prisoners.  
The governor commanded he should be whipped, which was done with such vehemency, that the good priest passed out of this unto a better life in this torment, and his body was cast into the river Tiber, by the commandment of the cursed judge: but one justus his servant, sought carefully after it; and carried it being found unto a garden of his, near unto the walls of the city, in the way called Numentana, & there he buried it. Unto which place many Christians resorted, and there by the merits of that holy Saint, obtained many graces of God.  
The death of S. Nicomedes was on the 15. day of September, 
Spanish saith: 52. under Cl●●dius.  and on the same day the Church celebrateth his feast. It was then (as Canisius saith) the year of our Lord. 90. in the reign of the Emperor Domitian, and the same he saith of S. Petronilla, as is already, said in her life.  
But many think it was much sooner, for if S. Petronilla died in the year of our Lord. 90. she must be of necessity at that time 60. years old, because she was borne before that our Lord gave the chiefest prelacy or Papacy unto S. Peter her father, for from thenceforth he observed chastity. And again, if she was so old, it is not a thing likely that Flaccus should be ennamoured of her.  
We read also in the life of Pope Paul 1. that he translated from one place unto another, 
All this the Spanish hath not in this place.  the body of S. Petronilla, and that he found an epitaph, which S. Peter the Apostle had made at her death. Which being so it followeth; that before the year of our Lord. 70. in which S. Peter was crucified, S. Petronilla was dead, wherefore in mine opinion her death and the martyrdom of S. Nicomedes was not in the year of our Lord. 90. as Canisius saith: but in, or about the year of our Lord. 60. in the reign of Nero.   

The life of S. Cornelius' Pope and Martyr.  
SALOMON saith in Ecclus: 
Ca 23.  The man that sweareth much shallbe full of iniquity, and the plague shall not departed from his house. The wise man doth not say, he that sweareth falsely, but he that sweareth much. For that speaking morally, he that sweareth much, sweareth false at one time or other. This sin displeaseth God so much, that he deferreth not the chastisement till the world to come, but punisheth it in this life, sending plagues upon the house where such people be. So then, if the swearer be afflicted with necessities, infirmities, and other troubles of this life; we may think he hath deserved it for his many oaths. Those that be free from such miseries, if they desire to be always free, let them abstain from oaths, & swearing. The holy Pope Cornelius considering this; to avoid so evil am use, and custom, among Christians, ordained by a decree: That lawful oaths, as those that be made by order, and before superiors, and by the law, should be taken fasting, as a holy thing, where of we should advise us well. He would for the reverence of the oath, that they which should swear, should be fasting, to the end they should do● it, with more advise and regard. The life of this pope written by Damasus, and other authors, was in this manner.  
SIX days after S. Fabianus the pope was martyred; Cornelius a man no less learned than holy, was placed in the chair of S. Peter, who received that dignity agaist his will. S. Cyprian saith he was a Roman, 
Lib 4. epist.  and son unto Castinus. When he was chosen pope, the Church was in great troubles; for beside the temporal sword where with the Christians were sharply afflicted, they were encumbered also with the treacherous heresy of Novatus, which they could not wholly root out: yet this blessed pope Cornelius endeavoured with all diligence to confound them, by preaching and doctrine; by which he reduced many of those heretics to the union of the Catholic faith.  
After this, the pope (being aided by Lucina a noble Roman matron) determined to take the bodies of SS. Peter and Paul, out of the Catatumbae where they than were, and to put them in a more comely, and eminent place. The body of S. Paul was carried unto the possession of the aforenamed Lucina, in the Via Ostiensis, not far from the place where he was beheaded, and there was built a sumptuous, and magnificent church to his honour. The relics of S. Peter were carried into the Vatican, where in like manner was built a church, near to the place where he was crucified. For these good works, and many other which he did, as also, for that many pagans were converted unto the faith by his means; Decius the Emperor banished him from Rome, and sent him to Centum-Celle.  
S. Cornelius remaining there, wrote oftentimes unto S. Cyprian bishop of Carihage, a holy man, and very eloquent, who in like manner returned him answers: and at this day, many of those Epistles be extant in his works.  
Decius being certified of the near and private friendship of these two holy men, took great indignation thereat, and commanded: that Cornelius should be led unto Rome, and brought before his judgement seat, which being done, Decius said unto the blessed pope in great collar: Thinkest thou (Cornelius) that thou dost well, and that which thou oughtest to do, in doing no reverence to our Gods, nor obeying our Imperial commandments, nor fearing our threats? yea thou writest unto our enemies of the estate of the weal-public, both in disgrace of it, and to the prejudice of the same. To this S. Cornelius answered: the letters that I have received, meddle not at all with the comonwelth, neither treat of anything appertaining to the same; but they be wholly written in the laud, and honour of JESUS CHRIST, and of matters only appartaining to the salvation of souls. Decius was much more moved to indignation then before at this bold answer; and commanded, that the blessed pope should be beaten in his sight. After that, he appointed, that he should be led unto the Temple of Mars, and if he refused to sacrifice, that he should be beheaded.  
The holy Pope went with determination to suffer, not one, but a 1000 deaths, rather than he would deny his faith & his God. By the way he met with Stephen his Archdeacon, unto whom he gave in charge to distribute the Treasures of the church unto the poor, and he gave unto him also some records, appertaining to the government of the Church. When the officers perceived, that there was no way nor means, to draw S. Cornelius to sacrifice unto the Idols; they led him into via Appia, near unto the Churchyard of Callistus, and in that place they cut of his head. After his death, certain priests, (in the company of Lucina) took up his body, and buried it in a possession, in the San-field.  
The martyrdom of this holy Pope was on the 14. day of September, about the year of our Lord 253. the above named Decius being Emperor. He held the seat of S. Peter 2. years, 2. months, and 3. days. He gave holy orders twice in the month of December, and therein ordered 4. Priests. 4. Deacons, and 7. Bishops. There be in the decrees certain Canons of this holy Pope, as the afore said, that he who is by lawful order and authority to take an oath, should do it fasting. Also, 
22. q. 5. cap. honest.  that Priests be not enforced to swear. Also, that he, that is under the age of 14. years, should not be compelled to take an oath.  
Some hold this holy Saint for an especial advocate against the falling sickness; but the occasion thereof is not known. It sufficeth that the prayers of the saints are of great force and value with the majesty of God, for all humane infirmities, aswell spiritual, as corporal. We may well think him an advocate for the palsy, for as they led him unto martyrdom, he healed a woman that had the palsy, which woman was called Salustia who with her husband Cereall was also martyred the same day. This holy S. Cornelius is one of the five Popes, of whom mention is made in the Canon of the mass.   

The life of S. Cyprian Bishop and Martyr.  
THE Apostle S. Paul loathing the world, 
Ca 1.  and all the things therein, desired much to go unto heaven to enjoy JESUS CHRIST, and to that purpose in the epistle unto the Philippeans he saith: I desire to be freed & unloosed from the bonds of this flesh, and to be with CHRIST. The notice he had, that to come to enjoy his desire, must be by beheading, did not hinder this his longing.  
The glorious martyr S. Cyprian seemed to have the same desire, who when the judge pronounced the sentence of death upon him, answered joyfully: Deo gratias. as if he would say: that he did not appeal from this sentence, but gave God thanks, that it pleased him to call him by that means. When he came unto the place of execution, to show that he was beholding to the officer (for the good turn in taking away his life) he requested some of his friends who were present there, to give him some money, which he bestowed upon the headsman, as a recompense of his labour.  
Pontius his Deacon wrote the life of this holy Saint faithfully, and in an eloquent style. Of Pontius this testimony is given by S. Jerome, in his book of ecclesiastical writers: Pontius Deacon unto Cyprian, wrote a worthy book of his life, until the day of his martyrdom, for he was familiar with him, and also his companion in banishment. For which testimony of S. Jerome (which giveth him authority) I think best to follow Pontius, and to leave other authors that wrote that life of this holy Sain●.  
THOUGH the memory of Cyprian Bishop and martyr of JESUS CHRIST shall endure whilst the world lasteth, for that he wrote so many eloquent and learned works, yet requisite it is, that beside this, he should be registered for his famous and renowned deeds, and for his most holy life, for the good of them that shall live hereafter. And because many have a care, to describe the martyrdoms, that holy men have suffered for CHRIST'S sake, making thereby their name immortal, it is very just, that the martyrdom of S. Cyprian be also written, that his eternal memory may be conserved, since he excelled in his life, even from the time of his conversion, & lastly in his martyrdom. We need not to make any relation of his life, before his conversion, because it was of no regard, or estimation in the sight of God.  
Cyprian was altogether given unto worldly matters, he studied human letters, in the which he came to be very learned. He was a good, retoritian, and red that science publicly in Carthage, which was his native country▪ but after he was converted unto God, and of an Idollater was made a believer, and of a painim a christian; he gave himself unto the study of divinity, and thereunto he adjoined good works, which be very acceptable unto God. He especially resolved to observe chastity: he sold his patrimony and distributed the money arising thereof unto the poor: and by this he obtained two things. First: he avoided thereby worldly ambition, unto which worldly riches do draw men, that be wealthy: and secondly; he was made perfect in virtue, assoon as he had knowledge thereof, and knew what it was. For our Lord JESUS CHRIST, gave this counsel unto a young man, that in all his life had kept the commandments of God, and told him; that if he would be perfect, he must sell all, that he had, and give the price unto the poor. S. Cyprian beginning to be good, desired also to be perfectly good, for (as I have said) he sold all that he had, and gave the money unto the poor. This was in him considerable, and also stupendious, because he that soweth, gathereth not the fruit forthwith. He that planteth a vineyard, doth not forthwith gather grapes, he that planteth a melon or a pear, doth not by and by gather a pear or a melon. This wonder was remarkable in Cyprian, for he had not scarce thrown the seed out of his hand, but he began to reap the corn; the vineyard was uneath planted, and yet he gathered grapes of it. So, assoon as the tree of the word of God and of faith was planted in his soul, so soon were seen in him the fruits of holy and virtuous works.  
And though that the Apostle adviseth us; 
1 Tim. 3.  that the Neophyte should not be made a Bishop (to wit one that is newly converted from any sect what soever, unto true Christianity) saying: it is not fit to bestow on him so soon a dignity of such account, as it is to be a Bishop, lest there should be any novelty introduced by him into the Church of God, which might smell or savour of Paganism; yet this rule was not observed in the election of Cyprian; for that which is wrought in other men by time, that did his great & lively faith operate in him presently, and therefore he was made priest incontinent.  
This function he exercised in all sanctity, neither did the memory of the forsaking of his goods, and to see himself poor, any whit dismay or hinder him. The flattering and guileful words of his wife (which he had when he was a heathen) did not hinder him, nor the preferments and reputation he had in the world, no not his kinsfolks nor friends were any impediment, or obstacle unto him. His virtue continued firm with him, being in this state, because it was well founded: In such sort, 
job. 2.  that no temptation prevailed against him any whit: yea rather like another job, he blessed and praised God, in the depth of his tribulations.  
Being priest, he dwelled apart from others in a house, which was always open for, and to the needy. Little he could do, because he was poor, but for the little that he could, there never came widow, orphan, wounded, or discomforted person, that departed from him without help, succour or good advise.  
He was a great friend of a priest called Cecilius, who was the man, that with his lively reasons, and holy admonitions had won him from infidelity, and had baptized him, and this is the cause why he called himself Cecilius Ciprianus, always esteeming this priest as his father. Unto this Cecilius S. Cyprian gave and used means, wherewith to sustain and maintain his wife, which he had before his conversion, as also his children, which he had by her; that is to say, one half of his patrimony; for the rest he had bestowed upon the poor.  
Cecilius took this charge upon him, to the end Cyprian might better attend unto the service of God, and pious deeds: for the which he grew so renowned & famous, that shortly after he had been made priest, he was chosen Bishop by all the people of Carthage, which dignity he refused, as much as might be; alleging, that in Carthage were many priests, more ancient, well lettered, and of good life also, which deserved the dignity much more than he, who had been an Idollater. But the more he refused it, the more earnest the People were in their opinion, and said that Cyprian and none other should be Bishop and prelate of that city.  
S. Cyprian seeing their resolution, withdrew himself unto his house, and caused the gates to be fast locked. All the People ran thither in plumpes, and environed the house in that manner that he repent, that he had shut himself therein; and then he wished, he might get down away from them, as S. Paul did; but it was impossible, for all the ways were forelaid with multitudes of people. There were some, who seeing how unwilling Cyprian was, to accept the dignity, grudged at them which (in a manner) forced him to accept it, reciting some of his imperfections: and saying also that it was not fit, that one who was so lately an Idollater should be elected a Bishop so soon. But S. Cyprian being Bishop, used those persons that depraved him, with great love and kindness, to the wonder of all men that knew it.  
When he had accepted the charge and office of a Bishop, he showed, that in such, and like occasions, the voice of the people is the voice of God. No humane tongue can express, with what sanctity and prudence, he exercised himself in that office. He was compassionate toward the brethren and the humble, but toward the vain glorious and haughty, he was rigorous, and austere. He always looked with a cheerful countenance, but yet with gravity; in such manner, that one could not know, whether he was more to be loved or feared, although he deserved both the one and the other.  
His apparel was not very costly, nor yet altogether course and base, because the too much or excess was a thing reprovable for his person, & the too little was not fit nor convenient in respect of his function. He was very merciful toward the poor, and gave them much almose, of the money which many rich men gave unto him very largely. By these pious deeds Cyprian became in few days so famous, that among the heathen also he was renowned and no less hated; as one, by whose means many left their paganism, and were made Christians. For which cause they conferred among themselves how they might take his life away, and to have a commandment for it from Themperours Valerian and Gallien, who at that time persecuted the Church most cruelly, and put many Christians to death every day.  
God did not permit that this their purpose should come to pass as yet. Because a man of such holy life, and excellent learning as Cyprian, was for some short time necessary to be in the church, to the end, he might with this holy sermons and admonitions, draw many souls out of the bands of sin, & bring them unto penance; and to the end, he might exhort many to forsake the world, and enter into religion, and that many damosels living in monasteries, might keep perpetual chastity.  
This excellent doctor was also necessary, for no preach the truch unto the heretics, the union unto the schismatics, and peace unto the children of God. He was asso necessary for the encouragement of the martyrs, & to persuade them with a willing mind, to suffer torments and death, for the sake of JESUS CHRIST, with hope to acquire the crown of glory in heaven. He was likewise necessary, to the end that they which only lost their goods in the persecution, should be by him comforted, in making them assured, that they should have them doubled in heaven.  
This persecution being run through divers provinces and cities, came also unto Carthage; and was put in execution, with such rage and fury, that it was worthy of note, to see the miserable Christians to go, one this way, another that way, all of them in fear and dread, labouring one while to save their goods, another while to preserve their lives. In a short time the prisons were replenished with Christians; & not with thief's or malefactor's. There was no offence punished, but that which seemed most heinous unto the painimes, to be a Christian. After certain days expired, the Christians which were imprisoned, were taken forth and executed in the high streets with diversity of torments. Their dead bodies lay in heaps, and no man was so hardy, as to touch, or bury them.  
What did the holly Bishop S. Cyprian in this time of great calamity and misery? He called the Christians to him, some times one, and sometimes another; and led them into certain secret places, where he preached unto them; telling them, that the time was even now come, in which it was to be clearly seen, who was in deed the friend of God, by persevering in the confession of the faith: by not fearing the tyrants, that had power to do harm only unto their bodies, and not unto their souls: but rather, the more the bodies were abused, the more glory should redound unto their souls: that therefore, they should not hate the tyrants which persecuted them; but rather love, and pray unto God for them; knowing that JESUS CHRIST hath said, that the difference between the Christian and the pagan is, that the Christian doth love his friends and foes also, whereas the pagan loveth none, but his friends. He made unto them demonstration of this verity, by the example of CHRIST, who prayed for them that Crucified him: and that therefore, if they would be his true children, they ought to imitate him in works. Many other things said the good prelate unto than which if the tyrants had heard, they might have been converted by these words. Yet they brought forth very great fruit in the hearts of the catholics because they did much animate them, not to fear the rigour to the persecution.  
Cyprian also ordained many things, to prevent and avoid many incoveniences, which happened every day. As to appoint stout and lusty fellows, who in the night, at certain hours of security, took away the bodies of the Martyrs, which lay in the streets, and buried them: to others he gave in charge, that the Christians, which came out of prison with life, (yet very evil entreated with torments) should be led by them unto their houses, & there they should see them have physic with all speed. He ordained others to help the Christians, which were designed to be taken, and fled hither and thither; and to provide them sustenance and clothing. These, and such others the like provisions, did the Blessed Bishop make, in that time full of calamity: and he had such a notable gift in commanding things to be done, that every one obeyed him. And though they put themselves in manifest danger, yet did they perform all his commandments.  
The Proconsul, who had the charge in Carthage to persecute the Christiants, was advertiezed of the good deeds that Cyprian did; whereupon he would be informed, who he was: and when he heard that the people loved him, and that he was of great authority with every one, he durst not arrest him, to put him to death; but caused his commandment to be declared unto him; which was, that he should departed from Carthage, and go unto a city called Corubitana In that place he stayed about a year, but the Proconsul deceasing, he retruned unto a place near unto Carthage, and stayed in certain gardens, which had been sometimes parcel of his own patrimony, and which he had sold to be spent in almose. But he which had purchased them, had given, & restored them again unto him freely, without any recompense. And if the persecution had ceased, S. Cyprian had sold them again, and had given the price (coming of them again) unto the poor.  
Remaining certain days in these gardens, accompanied with many priests and deacons, and other friends (among whom was Pontius who wrote his life) many of the city of Carthage, and of other places also came to visit S. Cyprian, and to confer with him of heavenly matters; and at all times they found him affable and courteous. Every one was by him comforted, every one helped; and he persuaded and exhorted them all to serve God.  
Some of his friends besought him to departed from thence, and to remain a little further of from the Proconsul who being newly come might seek to get him into his hands, and put him to death; therefore staying there, he was in great danger. But he, (who had received a revelation, that about one years end after his banishment, he should obtain the crown of martyrdom,) had not the power to departed out of that place; for he had a great desire to die for the faith of CHRIST.  
The Procon●ull had notice, where Cyprian dwelled; and how much people came thither to visit him: wherefore he sent officers to attach him, and being aprehended, he remained one night in the house of one of them, that had taken him. To that place resorted much people, every one desiring to see their prelate alive, for they were assured, that right soon they should see him dead. Thither came also many devout women, but he caused them to departed to avoid occasion of offence.  
On the next morning the holy Bishop was brought before the Proconsul Galerius Maximus, apparellend in pontifical vestures, which made a goodly, & majestical show. when the Proconsul saw him he said; Art thou that Cyprian, that hast the title of Pope, or great Bishop? I am Cyprian (said the good Bishop) Tell me (said the Procon●ull) if thou know, what our Emperors have commanded; which is that thou must either sacrifice unto the Gods, or else thou must lose thy life. Cyprian answered; I am a Christian, and I cannot, nor may not sacrifice unto your Gods: wherefore do whatsoever hath been commanded unto thee.  
The proconfull waxing wrath said: Thou hast lived sacrilegiously, and hast drawn many unto thy devotions, & you all have made a confederacy against the Gods, whom the Roman Emperors adore, & thou wouldst never obey their decrees. But because thou art the author of this evil, my will is that thy doctrine be written with thy blood, to the end, thy adherents may take example by thee, and be advised by thy death. Having said thus: he pronounced the sentence, that Cyprian should be beheaded. The blessed Bishop said then. I render infinite thanks unto God, who is pleased to deliver me from the prison of this body. The officers of justice incontinent led him to be executed according to the sentence. Much People followed him, every one lamenting, and all of them saying with a loud voice: Cut of all our heads together with his.  
When they came to the place of martyrdom, the B. Bishop put of his pontifical attire, and wrapped and folded up the same again, and gave it unto his deacons, and remained only in his last linen garment. He then requested one of his friends, to give him some money, who gave him. 20. pieces of gold, all which he gave unto the headsman, in recompense of the service he expected to receive of him. His friends and the clergy, that were in the place lamented bitterly, and laid their garments on the ground, that his blessed blood might fall on the same. He himself put the napkin over his eyes, and being on his knees, the headsman performed his office.  
Assoon as S. Cyprian was beheaded, the priests that were in that place very reverently took up his body, and carried it unto the grave. But they fearing lest the pagans would take it out of that public place, and unbury it, and pull and dismember it in pieces, the same priests by night took it out of that place, and carried it unto the field of Macrobius Candidus.  
S. Cyprian was the first prelate that was martirized in Africa. Of him, his life and death, much mention is made by many holy men and grave Authors. As S. Augustine, S. Jerome, S. Gregory Nazianzen, Prudentius, Maximus. B. of Turine, Paulus Diaconus, Lactantius Firmianus, and Eusebius Cesariensis.  
You must note, that S. Gregory Nazianzen saith: that S. Cyprian was a magician or enchanter, who tried by his art, to get the love of a young woman called justina, and that having sent the evil spirits to bring her unto him, they could not bring her, no not come near her. And this he saith, was the occasion of his conversion, and that the young maid justina was martyred with him. Marcus Marulus saith the same.  
They & the others that say thus, are deceived; for they make but one Cyprian of two, that were. Cyprian B. of Carthage, a most holy doctor and martyr, was one; and Cyprian the sorcerer or conjuror, was another: The times, wherein thes two Cyprian's lived, were divers; and the Church celebrateth their feasts on several days. The feast of S. Cyprian. B. of Carthage whose life we have written at this time, is celebrated on the same day that the feast of S. Cornelius the pope is, unto whom he was a great friend, and many letters were written from the one unto the other, and they were martyred on the same day, but in sundry places, and not in the same year, as S. Jerome and Ado of Vienna say.  
The day of the martyrdom of S. Cyprian was on the. 14. day of September, in the year of our Lord 259. But the Church translateth his feast unto the 16. day of the same month, because that on the 14. day is celebrated the feast of the Exaltation of the holy Cross. and on the 15. day is celebrated the octave of the nativity of our Lady. 
The Spanish Dioclesian about 300.  The feast of S. Cyprian the sorcerer, who was martyred with justina the virgin, is celebrated on the. 26. day of September. This S. Cyprian lived in the time of the Emperor Claudius. 2. And S. Cyprian B. of Carthage was in the time of Valerian and Galen. One was borne in Carthage, and theother in Antioch.  
God some times permitteth the saints to err in some matter, for if they should not err in some one thing, they might be thought to be more than men. The which be fell unto S. Cyprian, whose life we have written: for he was in an opinion, that those, which had been baptized by heretics, although they had observed the form, which the Church observeth in Baptism, should and ought nevertheless to be rebaptized, and herein he erred: but as S. Augustin saith the spot of this error was washed away with the blood, which he shed in his martyrdom: Venerable Bede saith; that the relics of S. Cyprian were brought from Africa into France, and that they be in Lions.   

The life of S. Euphemia Virgin, and of SS. Lucy and Geminian Martyrs.  
JESUS CHRIST speaking unto his Apostles of the persecutions, that thy were to suffer for his sake as also others, 
Math. 10.  which should come after them, said thes words: The sons shall arise against their own fathers, and shall procure their death, by accusing them unto tyrants This was accomplished according to the letter in a Roman matron called Lucy, who was accused by her own son before a tyrant, that she was a Christian for the which she was also put to death.  
The church celebrateth her feast, together with that of SS. Geminian and Euphemia, for that thy were martyred all three on one day, by the ordinance of one and the same tyrant, though in sundry places. Their martyrdom was written by venerable Bede. Vsuardus wrote the same; and like wise Ado Archbishop of Triers in this manner.  
IN the time of the Emperor Dyocletian, there was in the city of Chalcedon a Senator called Philophronius, he had only one daughter named Euphemia, that being a Christian, was as much ennobled for her virtue, as for her blood. She was put into prison by a Proconsul called Priscus, who commanded her to sacrifice unto his gods. The holy virgin denied it with a valiant courage, for which cause, he put her into a more loathsome prison, and after a few days, brought her to a public hearing; and then seeing her to be constant and resolute, he commanded her to be tortured. The torments were such, that they would have bereaved the stoutest and lustiest man of his life, and much more such a tender damosel, as Euphemia was.  
At the first, they did beat her with wands of Iron: then they put her on the torture called Eculeus which disjointed all her tender limbs. Then an engine was made with a wheel full of knives; which being turned round about, came to strike always in that same place where the holy saint was to be tied. The wheel was in order, and Euphemia was tied, but because the torment was so dreadful, the holy saint made her orisons unto God; and behold there descended from heaven an Angel, who broke it to shivers. The maker of that engine died in that place with many other persons; whereupon the kinsfolk and friends of the slain men, kindled a great fire to have burned the holy virgin therein, as though she had been the cause of their deaths: but by the grace & favour of God, she was freed from those fiery flames, with out receiving any harm at all.  
Lastly, the proconsul commanded she should be given as a pray unto the cruelty of savage beasts She being already wearied of enduring so great torments, besought God, that this might be the last, and so it was: for there were let out upon her two fierce Lions, which killed her: but they did not eat her flesh at all, and in this manner was finished the glorious conflict of S. Euphemia.   

Of SS. Lucy and Geminian Martyrs.  
SAINT Lucy was a Roman matron, who had been married, and her husband deceasing of infirmity, she continued widow from the age of. 36 years, until the age of. 85. years. She was a Christian, and spent her time in pious & virtuous actions, & had a son called Eutropius, who was fully as wicked, as his mother was good. And because his mother reproved him for his misdeeds, she grew odious unto him, and he used a most enormous villainy, that so he might live as he listed and liked, and this it was.  
At that time, the persecution which Dioclesian and Maximian used against the Christians, was terrible, and executed with all rigour: the accursed son went to one of them, & accused his mother Lucy, to be a Christian. Themperor forth with commanded her to be apprehended, & so she was. And when Lucy continued firm and constant in her faith; he commanded, she should be put into a great Cauldron, full of pitch and molted lead; but the holy saint was taken out, this torment not doing her any harm.  
Then the tyrant commanded, that she should be put to open shame and reproach, causing her to be led gyved and fettered through the city; which was not only a reproach unto the holy saint, but also a grievous pain, with the great weight she carried; and it was augmented in that she was so aged; and moreover, the officers forced her to make haste, to give unto her the more annoy. S. Lucy being in this manner evil entreated, came near unto the house of a noble citizen called Geminian, who kept certain Idols in a private room, all which did fall unto the ground, when S. Lucy passed by. This was the cause, that Geminian with others that imitated him, were converted unto the faith of CHRIST.  
Geminian ran unto the place where S. Lucy was; and kneeling on his knees before her, said that he desired to be a Christian, and requested her to pray unto God for him, that since God had given him that good desire, that he would also give him ability to perform and to accomplish it. The officers hearing this, laid hold on him, and led him unto Dioclesian, who commanded, that both Lucy and he should be beheaded, and so they were.  
The martyrdom of these three saints, Eufemia, Lucy and Geminian was on the same day, that the Church maketh commemoration of them; to wit, on the. 16. day of September about the year of our Lord 290. 
Zon: in vita Copronimi.  the aforenamed Dioclesian and Maximian being Emperors: Metaphrastes, Zonaras, an Euagrius make mention of S. Eufemia.   

The life of S. januarius and others.  
AMONG other the great miracles which are read in holy writ, wrought by our Lord God in his servants; in mine opinion, that in the 3. cap. 〈◊〉 ●he prophet Daniel is the most principal and the chiefest. The proud king Nabuchodonosor desirous to be accounted a God on the earth, caused to be made that huge, and most prodigious statue, representing his person. He jointly sent forth a public proclamation; that all and every one of his subjects, none exempted, should adore it on their knees, at the sound of sundry Instruments▪ the three young Hebrew gentlemen called Ananias Azarias and Misael (otherwise Sidrac, Misac, and Abdenago) being requested so to do, denied it▪ they remained faithful unto God, to whom principally and only appertaineth divine worship; not respecting the great favours they had received of the king; not regarding his large promises and offers of great wealth; not caring for his threats, nor esteeming the loss of their own lives.  
The king, who more rightly might be called a tyrant, in a rage and fury caused a great oven to be beat seven times more, than it used to be; and those blessed young men clothed as they were, to be cast into the same but they by the merit of their faith and religion toward God, were not touched nor hurt by the fire in their garments or bodies; but walking securely in the midst of the furnace, as if it had been a hall, or fair street, did sing praises, and lauded God merrily & joyfully. And that which more increased the wonder, there descended an Angel down from heaven, who cast the burning flame violently out of the oven, which burned and consumed the Chaldeans, and officers of the king, that were near unto the mouth of the furnace.  
It pleased our Lord to do the like thing in commendation, and for the merit of the true faith and holiness of S. januarius the Bishop. He for that he refused to worship the Idols, and to wrong the majesty of God, & regarded not the threats of torments, nor was moved by the flattering promise of temporal goods, was (after many torments endured by the commandment of a precedent, under Dioclesian that cruel tyrant, and other his devilish ministers) cast into a burning furnace, made as hot as it could be: and yet the blessed man remained without any hurt at all, and he together with the Angel's song praises, and rendered thanks unto our Lord: and the wicked officers were all consumed, and brent miraculously with the flame of the fire, which came out of the furnace. The life and death of this holy Bishop and his fellow martyrs (as it is gathered out of the catalogue of saints, the Roman breviary, and martirologe) is as followeth.  
SAINT januarius and his companions, that is to say, Festus Sosius and Proculus Deacons, Desiderius the lector, Acatius, and Eutiches were martyred near unto the city of Pozzuole, under the persecution of Themperor Dioclesian, Tymotheus governing that province for him. This governor being sent by Themperor unto Nola in Campania, with commission to root out the Christians; apprehended and improsoned Sosius Deacon of the church of Messina, and Proculus deacon of the church of Pozzuolo, and Acatius, and Eutiches, citizens of Nola and lay-men.  
But he commanded januarius the B. of Beneventum, (accused a fore that time to be a Christian) to be laid hold on, and brought before him. And when he neither for much entreaty, nor for sharp threats, would be drawn to the sacrifice of the Idols, the governor appointed a furnace to be heated three days together with continual fire, and that then januarius, who in the mean space was kept in prison under a sure guard, should be cast thereinto in the midst of the burning flames with out any release or favour to be showed. He entered the same, having with great humility made his prayers unto God, where singing together with the Angels, he went up and down without any hurt at all unto his body.  
The soldiers made relation of this miracle unto the governor, who bade them open the mouth of the oven wider, that it might be seen more apparently if it was so, as they said: which when they did, the flame broke, and rushed out violently, and consumed a huge number of the pagans that stood about it. But januarius came forth of the oven so, that there was no show or appearance that any thing was burned; no not, so much as the hear of his head, or his garment he had on. The governor attributed (impiously) this thing unto sorcery, and committed him again into fast prison. but on the next day, he called him to appear before him, and in a raging fury, made the officers to scourge him, which they did until the sinews were separated from his body, and then he returned him back to the prison, in which time he devised and invented new punishments, and torments, for his further affliction.  
Upon this; Festus the Deacon, and Desiderius the Lector of the city of Beneventum, went unto the governor, and complained unto him of the great tortures the holy prelate had endured: but the tyrant not digesting their words and reproofs, they were (by his commandment) stayed, and laid in Irons, in the same place where januarius was. This being done, Timotheus the governor determining to go unto the city of Pozzuolo, commanded all the above named martyrs, to be driven before his chariot in fetters, to the terror and example of other, and that they should be put into the amphitheatre of that city, where the Bears should be put out against them. But the savage beasts forgetting their natural fierceness, laid aside all their cruelty, and became mild, & tractable like lambs, lying down at the feet of the martyrs. The Governor not knowing what to do more unto them, at the sight hereof gave sentence that they should be beheaded.  
The which sentence being read forthwith, and the holy Saints being led to the execution thereof, the governor miraculously became blind of both his eyes. Wherefore he instantly sent back for januarius, and besought him to make his prayers unto his God for him, that he might be delivered from this miserable darkness: which januarius doing, his fight was restored incontinently. The pagans seeing this evident miracle, 5000. of them were converted unto the faith of CHRIST. but the governor was no less unthankful for the benefit received, then obstinate in his evil purpose; but was more enraged, for the conversion of so many people, and sent back januarius and the others also, to be put to death according to the sentence.  
A certain old man requested januarius to leave some thing of his unto them, that should be a witness or remembrance of his martyrdom, and of his death, & avowed that he would keep it as a jewel; unto whom the Bishop promised to give his napkin after his death. To conclude, the holy martyrs were beheaded: to wit, januarius Bishop, Festus and Proculus Deacons, Desiderius lector, Acatius and Eutiches; afterward Sosius, who among the rest showed himself most courageous and prompt to die, though kept in prison some few days before he died.  
S. januarius did appear unto that same old man after his martyrdom, and according to the promise he made unto him in his life, he gave unto him his napkin or scarf, (wetted in his blood) wherewith he had covered his face, when he was beheaded. The same scar●e or napkin the good old man showed unto the officers, that came back from the execution. And at the same hour the holy martyrs were put to death, the governor was haled by the devil, and by him long vexed, and in that misery died. The mother of S. januarius being then in Benevento, (where her dwelling was) saw in her sleep her son in the sky up toward heaven: and she noting the hour, & the day of the vision, (so I call it rather than a dream) found that at the same time he had received the crown of martyrdom.  
There also befell in this his martyrdom another considerable accident, which was: when the martyr of God januarius was beheaded, and that the napkin or scarf was bound over his eyes, there fell unto the earth together with his head one of the fingers of his hands also. And whilst the Christians attended, and waited opportunity to bury his body by night, as also the bodies of the other martyrs; januarius appeared unto them, & willed them to search for his finger, & to bury it with his head, that was cut of: which they diligently and speedily did, and buried all these blessed bodies near unto the city with great honour, religion, and devotion.  
Then did every one of the cities there about of a good pious desire, elect and choose some one of these glorious martyrs to their protectors and patrons. The Neapolitans carried away the body of S. januarius, which had been first at Pozzuolo, and after at Benevento, and then came to the goodly monastery of Monte Virgin, and lastly, in the time of Alexander 6. Pope it was translated unto Naples, and entombed very honourably in the Cathedral Church: In which place may be continually scene very great miracles. And this also shallbe worthy of eternal memory, that when there came from the hill Veswius, (now called Mount de Somma) balls of fire and ashes in such abundance, that not only the inhabitants dwelling near thereunto, but also they which dwelled further of, were in great dread and fear that all the country there about would be consumed and destroyed by the fire; the same was wholly and utterly extinct & quenched, by the merits and patronage of this blessed Saint. Wherefore the Grecians have put him in their Calendar, and do likewise every year make an honourable memory of him, in celebrating the festival day of his martyrdom.  
Yet most stupendious is the miracle, & strange the wonder, that to this day is seen in the same city of Naples, which is this. His blood, which is kept is in a viol of glass, congealed and hardened very much, yet let it be put right, before, and against the head of S. januarius, and it doth melt, and dissolve in such sort, that if seemeth to boil or seethe, as if it were lively, and did issue and spring even then out of the veins. The passion of all these blessed Saints, was on the 19 day of September under Dioclesian and Maximian Roman Emperors in the year of our Lord. 305.  
Our holy father Pope Sixtus 5. in the first year of his papacy by a Bull commanded: that the said blessed Saints should be put in the Calendar, and their office and mass should be celebrated by all faithful Christians, on the day of their Martyrdom. * ⁎ *   

The life of S. Eustachius and others.  
WE READ in the book of Numbers, 
Ca 22.  that Balac king of Moab, doubting the Israelits would come, and make war upon him in his realm, sent messengers for Balaam the prophet, that he might curse them; imagining by that means to have the victory against them. The prophet went at his request (which displeased God) and road on an ass.  
It fell out that the Ass, after a little travel, stayed, and would not go forward, The prophet rated and bet her, and struck her without discretion or just cause, and (as the scripture said God opened the mouth of the beast, who also speak unto him. Then did an Angel also speak, in the defence of the Ass unto the prophet, and moreover toll him what he should do.  
This history may be fitly applied unto S. Eustachius; who wandering in the paths of idolatry and heathenish errors (a thing abominable in the sight of God) was admonished of his errors, by a wonderful means God used toward him, to wit: he made a hart of stag to speak unto him, and to instruct him what he ought to do. The life of this glorius saint, and of his fellow martyrs, was written by simeon Metaphrastes and by S. Antoninus' Bishop of Florence, in this manner.  
IN the time of Trajan Themperor, there was in Rome an honourable and noble Lord called Placidus, who was General of the horse, And though he was a paynim, yet did he works in themselves good. He was charitable, pitiful, just, and faith full unto his Lord.  
On day, as Placidus went on hunting, he spied a goodly heart, and pricked his horse with the spurs, in pursuit thereof. The ●art or stag made a stand on a high eminent place; and when Placidus approached near, it seemed unto him that the heart had the sign of one crucified between his horns, and withal he heard a voice which said: why dost thou persecute me. Incontinent he alighted from his horse, and kneeling on the ground, said: who art thou, Lord, that speakest unto me? The voice replied, I am JESUS CHRIST the son of God, who descended from heaven unto earth, and was crucified for the salvation of mankind, and rose again to life on the third day.  
Placidus replied again: Lord, what is thy pleasure, I shall do? In what sort, wilt thou have me to serve thee? It was answered unto him. My will is that thou, thy wife, and all thy family be baptized, and so thou shalt find the true way to go unto heaven, and when thou art baptized, my will is: that thou be patien●, and tollerat willingly the afflictions that shall be fall unto thee, and this do for my sake. This being said: the heart ran swiftly away, and departed out of his sight.  
Placidus wondered exceedingly: and at that instant God touched his heart, and so enlightened him, that he beheld the blindness and misery, in which he then was, by giving divine worship to stocks and stones. He went home without delay, and conferred, and showed his intent unto some Christians: and to conclude, he was baptized, wherein he changed his name from Placidus, and took the name of Eustachius, his wife called Theopista and his two sons Agapitus & Theopistus were baptized also.  
After a few days, Eustachius being well instructed in the Christian faith, the devil began (God permitting it) to persecute him, 
job. c. 1.  as he did job. The first thing was; he slew all his beasts and cattle, whereof he had great store; then did all his slaves and bondmen die: and briefly he lost all his goods, became so poor, and was so abandoned of the world, that he was forced to departed out of Rome, and lead a private life in a poor village. In that place the fiend did also persecute him, for he incited some wicked persons to take his wife from him, and he had not power to resist and withstand them, but God did always so preserve her that she was never dishonoured. He lost also his two sons, and he remained alone, in so great necessity, that he was feign to dwell with a rich citizen, who made him his bailie, and overseer over one of his farms in the country.  
Although the good Eustachius saw himself brought into this great misery; yet evidently appeared in him a generous mind, and Christian resolution, to tollerat every thing with patience. God proved him like another job, but when he was in this hard case, he thought of him, and restored him unto his former estate. For the Emperor trajan having designed to make a war of much import, and considering that to bring it to the wished end, he must have an expert general, he called Placidus to his remembrance, whom he judged a man fit for that charge: After diligent inquiry, he was found, and madegenerall of the forces. which charge he having received, as he was careful in mustering men for this great service, he came to the knowledge of his two sons Agapistus, and Theopistus, who were among the other soldiers of the army. He also found again his wife, who in poor and mean array was a servant to an Inholder. The joy Eustachius had, and the infinite thanks he yielded unto God, to see himself delivered and freed from his former miseries, and to have found again his wife and two sons, cannot with words be expressed.  
After he had accomplished his enterprise committed unto him, he returned unto Rome with great honour, and found trajan dead, and Adrian installed in the empire. Eustachius was received into Rome with great pomp and triumph, aswell by the Emperor as by the whole senate. And because the custom of the Roman captains was; that when they entered Rome with Victory, they went unto the temple of jupiter, & there they sacrificed, Eustachius excused himself, saying, he could not do it, because he was a Christian. Themperor, the Senate, and all the people thought, that if the accustomed sacrifice was not done, they should never after have any victory, for which cause, thy were very earnest that Eustachius should sacrifice. Eustachius confidently denied to do it, saying, he was a Christian; and that he would not sacrifice unto any, but unto JESUS CHRIST.  
Themperor being wroth at this answer, commanded that Eustachius, his wife, and two sons should be put to death: and to effect it, he bade, that they should be put in a place, where a fierce Lion should tear them in pieces. The Lion was let out against the holy martyrs, but he lay down at their feet, and did them no hurt at all. Themperor seeing the same, commanded to make a great bull of brass hollow inward. With in this concavity he caused S. Eustachius, his wife, and sons, to be enclosed, and then to set fire under it, and in this torment the glorious saints rendered their souls unto God. The Bull was opened, and their bodies were found with out any blemish (but that they were dead) and had not burnt one hear of their head, which astonished the Pagans, and much edified the catholics; who took those blessed bodies, and buried them honourably.  
The martyrdom of these holy saints was on the same day the Catholic Church celebrateth their feast, to wit: on the. 20. day of September, in the year of our Lord. 118.  
The seventh general Synod, 
Dam. l. 3. de imag. Nicep. lib. 3. ca 29.  S. john Damascen, and Metaphrastes make mention of S. Eustacius. Nicephorus Callistus recounteth his life in particular, and the mystery of the heart, and the Crucifix also. Beside the sayieng of this Author, the universal picture of the whole Church is an important proof for that this holy saint is always painted on his knees before of Harte, which hath the Crucifix between his horns, which was that which spoke unto him.   

The life of S. Matthew Apostle.  
WE READ that the prophet Elias considering how few the men were that served God in his time, 
3. Reg. 13. Eccles. 48 jac 5.  and the multitude of them that offended him, being desirous to to correct them, that they might amend, prayed, that it might not rain: God granted his request, and in three years and a half there fell no rain. The people died of famine, and yet they did not amend their wicked lives. Helias also remained firm in his purpose, that God should not permit it to rain. God said to him (as. S. john chrysostom supposeth) Behold Helias, it troubleth me to see so many pe●ple die with famine: if thou wilt, that all be good, get thee into heaven, for there be all good: and let me remain here upon the earth, that I may make provision for the necessities, which my people and creatures suffer and endure. I would not have thee think, that they have utterly abandoned me, for I have yet 7000. men, who have not bowed their knees unto Baal: Among others, there is Heliseus, 
3 Reg. 19  who is following twelve yoke of oxen, go and call him, bid him leave all, and come with thee, and be thy disciple.  
Elias obeyed straight, and went to the place, where Eliseus was, and said to him: Come and follow me. Heliseus also obeyed incontinent, only he requested, 
3 Reg. 19  to go and take leave of father and mother kinffolk, and friends. The Prophet was content, & went with him: where upon Heliseus made a solemn banquet, took leave of them all, intending to follow the prophet Elias. Perhaps his father and friends said this to him: Heliseus mark well whom thou meanest to follow: consider that he is a poor man, & hath no  to his back, but only a garment of camels skin; he fasteth much, he is much persecuted by Queen jezabel, and many others who desire his death: These words were in vain, for he was resolved to follow Elias: and it was evident, that this his resolution was good, for afterward being his disciple, 
4. Reg. 2.  when Elias was taken away from him, he did more & greater miracles, than ever Elias had done  
This figure fitteth, and agreeth to S. Matthew the Apostle and Evangelist: for. Elias being a figure of JESUS CHRIST, was much displeased to see so many offend God, and so few to serve him Elias prayed God, that he would not let it rain, that men might die: but JESUS CHRIST did not so; 
Math. 9  for he was by nature merciful, and full of compassion, and to see his creatures perish, was unto him a most grievous torment: yet went he to seek out some that might serve God; who though they had not done it before time, yet might they do it in the time to come. Elias found Eliseus while he ploughed; so JESUS CHRIST beheld S. Matthew with the eyes of his mercy, not ploughing, but at a worse trade; for he lent money unto usury: yet the ploughing and sowing hath some similitude with lending to usury. He that soweth, always gathereth more than he soweth. So the usurer always receiveth more, than he dareth out. Helias called Eliseus, and he followed him, but he would make a banquet to all his kinsfolk and friends. 
Luc. 5. Marc. 2.  So also when CHRIST called Matthew and he followed him, he made first a banquet in his house (where JESUS was present) with his fellow publicans and toll-gatherers, friends unto S. Matthew.  
These men might say to S. Matthew the same, that the kinsfolk of Eliseus said to him or in this manner: Matthew wilt thou forsake and leave all thy goods and money, and go with a poor man, & one that is persecuted, as this man is? what thinkest thou to get in his company? it may be, if the Scribes and Pharisees determine once to put him to death, they will do the same to thee also for his sake; for ordinarily the disciples speed as bad as their master. These words stirred not S. Matthew from his good purpose to give over all & follow CHRIST. The going in CHRIST'S company was fortunate to him; for he made him his Apostle, and Chronicler, and gave unto him an admirable spirit, like the spirit of Eliseus. and after the Ascension of our Lord into heaven, he did many miracles. The life of this glorious Apostle is collected out of the Gospel, and other good Authors, who do make mention of him.  
SAINT Matthew was a Galylean, 
john 3.  borne in Cana where JESUS CHRIST converted the water into wine. He was a Publican, tollegatherer & a usurer, which was the most infamous trade, that could be among the Hebrews; 
Math. 9  they reputing it the most heinous oppression that could be, 
Luc. 5. Marc. 2.  for the Emperor of Rome to enforce them (being the elect people of God) to pay tribute and tolles. And all though they paid, yet they always protested, that violence and force was offered to them. their aggreevances were increased, by the letting out the tributes and tolles to farm, which is the cause, that the publicans, (who were they that rent them, and moreover lent money upon usury) were counted by the jews worse than the Pagans and heretics. for which cause the son of God (conformable to their opinion) when he instructed S. Peter how to correct his brother, 
Math. 18.  said unto him, that the sinner should be reproved first secretly; the second time before two witnesses; and that at the third time, he should devounce it to the Church: and if he did not then amend, he should be reputed as an Ethnic or Publican. As if he would infer; Repute him then as an Ethnic, account him as a Publican, tolle gatherer, or usurer. Which among the jews was a name of surpassing reproach and infamy.  
One of these was S. Matthew (Syea Metaphrastes saith) he was the head of them all, for he was a man expert, practical, and of a good in sight. It fell out then, 
Luc. 5.  that Matthew being at the receipt of custom, JESUS CHRIST passing that way looked on him, called him and said, Follow me: Assoon as Matthew hard these words, presently he left his books, his writings, money, and other things, and followed him.  
Herein there are two considerable things: One is, that JESUS called Matthew; and the other is, that Matthew followed him. In CHRIST calling of Matthew, may be considered his exceeding great mercy: for he called him being a pullik sinner, to be his disciple: Now who though never so great a sinner, will fear to approach come near unto CHRIST seeing how he did welcome Matthew? If JESUS call Matthew the Publican, what sinner will he drive away from him? but perhaps the sinner will say, I am content JESUS CHRIST shall not drive me away from him: yet if I should not come unto him I wish, that he would behold me, as it pleased him to behold S. Matthew, and to call me as he called him. To this I answer, that it is true, God calleth not every one with such efficacy, and doth not behold all sinners, as he beheld S. Matthew; for that was a special grace done to him, & to few others; yet is it most true and certain, that God doth behold, and call every one; and if they will amend, and dispose themselves to a better life, he converteth them to him, and maketh them holy saints. we see some times, that a lodging hath the windows shut, and the sun beateth at them, and cannot enter; if the sun do not enter in to the lodging, it is not his fault, but of the man, that doth not open the window. Open thou the window, and the sun entereth in.  
The same doth the sun of justice, 
Apoc. 3. v. 20.  our Lord God. he saith, he standeth at the door, and knocketh; let the door be opened to him, let the sinner be disposed, and do his duty as he ought, and God will not fail for his part. He saith not only, that he standeth at the door, but saith also, that he knocketh and calleth. And in deed he saith the truth, for he doth never any other thing, but call; and that all men might hear him speak, he mounted upon the tree of the Cross. To that place every sinner may look; and see that JESUS is even hoarse with calling so much. He shall see his two eyes are become two founteins, and for that he seethe few people come to his side, he doth not show himself stern or fierce against them that have offended him; but rather kind and loving. He standeth with his arms abroad, to embrace them that resort to him. He boweth his head to give them the kiss of peace, he showeth his pierced side, that they may enter into his heart. He calleth not the Christian to take of the crown of thorns, and to put it on his own head. He would not be spoiled of his beat, and load him. He would not have him drink the gall and vinegar, which was given him. He would not have him nailed to the Cross in his company. To conclude, he doth not call him, to take life away from him; but to give life unto him. He calleth him to come into his company, and to continue in joy and gladness.  
Yet true it is, that he would have the sinner do penance, 
Math. 22.  and not lay it wholly on CHRIST back. But let the penance be never so great, if that, which CHRIST hat suffered for the sins of other men be considered, who will think the penance done for our own proper sins, to be over great. In this manner CHRIST JESUS calleth every one, and repelleth none from him; yet few there be who are so called, that go after him. To such as these be happeneth the same that before to Samuel being yet a child, for God called him, & he went to Heli being an old man, and near to his death. 
1. Reg. 3.  CHRIST calleth many also, and they childishly run unto the world, and to vanity.  
Such as these be, do not imitate S. Matthew, who was called but once by our Saviour; & incontinent he followed him. S. Matthew did not say, I will first dispatch my business, and sum up my acconts, nor sought for excuses as many sinners do (prolonging their conversion unto God,) but he left every thing at an instant. S. Ambrose saith; he that first took away other men's goods, now left and forsook his own. When a wand is crooked, if one would straighten it, he must draw it the other way: So Zacheus, who was another publican, 
Luc. 19  said, if he had deceived any man he would restore it four fold. But the good S. Matthew, not only satisfied the deceit done, with part of his goods; but left all, and followed JESUS CHRIST. You ought also to understand, that the same S. Matthew reciting his conversion saith, that he made a feast forthwith unto our Saviour; which he did, not so much to honour him, as that he might convert many of his kinsfoolk and friends, that came to the banquet. This is true charity, when one is not content to serve God himself only; but procureth and enduceth others to serve him also.  
The Scribes and pharisees who were a people malignant, and envious against CHRIST, and sought to find faults in his doings and speeches, being certified of this banquet, thought they had gotten a just occasion to reprove him, and forthwith they came unto his disciples, and said; why doth your master eat with Publicans and sinners? as if they would say: Come hither you ignorant and base fellows; Is it possible, that you dare keep company with a man, that is a friend to Publicans and sinners, 
Eccles. 13.  and that eateth and drinketh with them? Have you never heard the words of Solomon that he that toucheth pitch, shallbe defiled with the same? and that he that keepeth company with the vicious shallbe vicious. Take heed, lest his behaviour do taint you also; and that if he be once punished, you be also punished as accessaries. Therefore let him go, and come no more into his company. These malicious foes sought to diminish the reputation of our Lord, and persuaded the Apostles to abandon him.  
When JESUS understood this (nothing being unknown unto him) he congregated all the Apostles together, (and perhaps they who used those words of defamation, were present there also) and said unto them: I am defamed and evil spoken of, for that I converse with Publicans and sinners, and because I eat and drink with them; but I will tell you the truth, which none of you can deny, 
Luc. 5. Marc. 2.  to wit; that they who are whole, have no need of the physician, but the sick only. This sentence of our Saviour may have two senses. One sense is; that he spoke by the figure Ironia, and said: See that I come not into your company, for you be all holy men, and need not me, but I converse with Publicans and sinners, who have need of me. The other sense is; that JESUS CHRIST, spoke plainly and clearly, that, as the hole man hath no need of the physician, but the sick man hath; so JESUS did converse with Publicans, which were sick in their souls, to restore them unto their health; for we may piously believe, that he converted many of them, that were at the feast that S. Matthew made in his house.  
There is no more particular mention in the gospel of S. Matthew; but we are to believe, that he was present in all those things, where the twelve Apostles are said to be present. as when our saviour sent them to preach unto the Samaritans, S. Matthew went thither also: when there was strife among the Apostles. who should be greatest, he was there also; and it may be he alleged his reasons, and said: that he ought to have the pre-eminence, for that he had left more possessions and goods, them any other of them. He was present at the resuscitation of Lazarus; he was with CHRIST when he made his entry into jerusalem on Palm sunday. He was one of them, that eat the paschal lamb: our Lord washed his feet, and communicated him, and made him priest, and consecrated him Bishop, as he did his other Apostles. He was with the other Apostles, when our Lord appeared after his Resurrection; when he ascended into heaven, and at the coming of the Holy Ghost.  
He preached eight years among the Hebrews, after the which he wrote his Gospel in the hebrew tongue, as he had preached; being then to departed and to preach among the heathenish paynims. S. Jerome saith S. Matthew preached in Egypt, & converted many to the faith therein: and from thence he went into Ethiopia: where he preached also, and gained many souls to CHRIST. The Bishop Lippoman saith it is not known certainly, what happened to S. Matthew in those parts. Simeon metaphrastes also in two treatises he made of this holy saint passeth this matter over succinctly and slightly. This Author saith; that the Apostles went alone, poor, afflicted, passing from one country to another, publishing the name and faith of JESUS CHRIST before the kings and princes of the world, and that therefore few could set down their acts in particular. But for what which is known, (although it be very little) we ought to render thanks to God who would not permit all their actions to be drowned in oblivion; and utterly forgotten. Nicephorus maketh a different report of the martyrdom of this Apostle, from that which is ordinarily said of it, and from that which S. Antoninus Archbishop of Florence writeth in his life.  
joachim Perionius, and the author called Abdias Babilonicus saith thus as a thing certain, (and the Roman breviary of Pius 5. receiveth it also) that S. Matthew having preached among the Hebrews, and in Egypt, and having written his gospel in the Hebrew tongue, (a copy whereof S. Barnabas the Apostle carried with him, when he preached unto the Gentills, and laying it sometime on a sick person, it restored him to perfect health) passed on to preach in Ethiope: And that coming into the city called Nadaver, he found there two magicians, the one called Zaroes', & the other Arphaxat. These two wicked fellows kept all the people in awe: for with their enchantments, and Legier-de-main, they did great hurt unto many, depriving some of the use of their limbs, & weakening other. They bewitched the arms of some, & made other lame of their legs, and others blind. The apostle seeing the evil and wickedness they did, (and that there was no remedy, for none could bar them of their wills, but to their loss & damage,) opposed himself against them, and healed all them, whom they had made sick.  
There was in that city, 
Act. 8.  an Eunuck (who had been Baptished by S. Philip the deacon, when he departed from jerusalem) and was servant to Candaces' Queen of Ethiope, as being her Steward, and having all her riches under his governemenr: he lodged S. Matthew in his house, and by his means many received the faith of CHRIST: for he brought many of the people, to hear S. Matthew preach, who were converted to Christianity, by hearing his admirable doctrine.  
The two magicians perceuing S. Matthew to be so contrary unto their proceed; by their devilish art, made two dragons to appear, not only to affright S. Matthew, but also to do him some scathe. The holy Apostle made the sign of the Cross against the two dragons; who, as if they had been two sheep, returned quietly unto the desert. The people beheld this strange wonder, wherefore every one besought the Apostle earnestly to set them free from those two sorcerers: for their pride and malignity was come to that height, that they would be adored for gods by the people; and they for dread and fear, were in mind to do the same. The Apostle made answer: To so many, as would be baptized, and acknowledge JESUS CHRIST for the true God, it would be very easy to be rid and freed from those two villains, or any other such, who soever would do them any harm.  
Them he preached unto them the mystery of the Incarnation of the son of God, and of the glory and beatitude of the holy saints; and it befell, whilst he preached a great uproar and tumult arose among the people for the death of the kings son. Then it came to their ears, that he had been sick some time before, and the two magicians had been called to help him, and he died between their hands. and the wicked villains, to hide and cover their falsehood, said: that the gods desired to have his company. and that therefore it was meet, there were a Temple builded unto him, wherein he might be adored as a God. The Eunuch brought S. Matthew before the king, and he by his prayers raised the deceased young man unto life again, to the great astonishment of them all. The king was called Egippus, and had sustained unspeakable sorrow for the death of his son; but seeing him alive again and in health he was glad, and rejoiced out of measure. He showed many courtesies unto the Apostle, and sent posts into all parts of his kingdom to divulge this miracle, and to say: Come and see a God in the shape of a man, who hath raised a dead man, and restored him to life.  
S. Isidore in his Breviary maketh mention of this miracle of raising the king's son from death to life by S. Matthew, and also of the two dragons, and of other miracles, and admirable acts the Apostle did in Ethiope, although he do not particularise the same▪ he saith also, that much people came unto the place, where S. Matthew lodged, and would have done sacrifice to him, as if he had been a God, and presented many gifts unto him: and that the Apostle said unto them: I am not a God, but a mortal man, and the servant of JESUS CHRIST, who is the true God. Then he requested them, to bestow those presents and gifts (which they would have given him) upon the building of a temple to the same JESUS CHRIST, for he (whom he preached, and by whose power, he did those miracles) was the true living God; exhorting them to be baptized in his name, for that was the true way and means to obtain everlasting life. To conclude: the Apostle said such words, and confirmed them so with miracles, that the king with all his court, and a great number of other people were baptized.  
The king had a daughter called Iphigenia, who was very beautiful, but much more commended for her wisdom, who having heard S. Matthew oftentimes in his sermons to commend and extol virginity, conceived a good liking of him, and using his advise was closed in a monastery, with 200. other damosels, desiring to do the same. S. Matthew stayed in Etiope. 23. years, continually converting souls to our Lord JESUS, building Churches, ordering priests, consecrating Bishops, gaining many souls, and augmenting the faith of CHRIST, and that, which he preached with the mouth, he performed also in deeds, to the edification of others, 
lib. 2. pedagog  his life being holy and exemplary. Clement of Alexandria saith; that S. Matthew never eat flesh, and that he lived only with herbs.  
King Egippus afterward deceasing, his brother Hyrtacus succeeded in the kingdom. This new king to establish himself more surely in the kingdom, and also moved with the rare beauty of Iphigenia, intended to marry her. To bring this his purpose to effect, he acquainted the Apostle with his intent, thinking it a good means to draw the mind of the young woman to his will. The Apostle answered the king, that he would give notice unto Iphigenia of the good, that ariseth of matrimony, and how it is a holy thing, and that then he might come and talk with her himself. The king thought this would be a very good course; and for that the Apostle said he would declare this matter in a sermon, the king said, that he would also be present thereat. Sunday came, and the Apostle in the presence of Iphigenia, and the other religious women (the king being there also, and all the chiefest Lords of his court,) began to discourse of matrimony, and to show, how necessary it was for the conservation of mankind, and gave it other commendations, He also said, that matrimony was ordained and instituted by God, and how good it was to have children.  
All this pleased Hirtacus very well, and he awaited, to hear the Apostle say, that Iphigenia might forsake and leave the estate of a religious woman, and take a husband, and be made Queen of Ethiope. But the conclusion of Apostle was far otherwise, than Hirtacus expected; for than he fell in hand to treat of the grieyous punishment that adulteres deserved: out of which he seemed to infer; that if the servant of any king was so bold as to take away his wife from him, he did not merit only, to be put out of favour, and to be disgraced; but also he deserved to die an evil death; though he did not effect, but only attempt it. Therefore (o king) I give thee to understand, (said Apostle looking upon him) that Iphigenia is the spouse of JESUS CHRIST, the king of heaven; and if thou seek to take her away from him, thou shalt fall into his heavy displeasure. When Hirtacus perceived the conclusion of the Apostles words, and whereunto they tended; he was moved to great indignation, which he uttered in his countenance, and so threatening him, he departed out of the Church.  
Iphigenia was hereat surprised with great fear; and with the other religious women kneeled at the feet of the Apostle; and asked his advise, what she and they should do, to be quit of the persecution and assault the king had begun against her virginity. The Apostle encouraged them all with good words, and put a veil upon every one of their heads, making them hereby, and by their vowing the three vows of Poverty, Chastity, and Obedience true nuns: and these were the first nuns, the were among the Christians. This being done, the Apostle said Mass; and having ended the same, there came thither a cruel fellow (sent by Hirtacus) who gave the Apostle many wounds with a spear, so that the Altar was all stained with blood, and his body lay dead in the place. The grief and compassion of the people for the death of S. Matthew was so great, that they made a commotion, and rose in arms, intending to kill the tyrant; and had effected it, if some priests had not intromitted themselves, and said them, saying: that God would not be pleased there with, and that therefore he commanded Peter to put up his sword into the sheath.  
Then Hyrtacus laboured by the means of some ladies, to persuade Iphigania to be his wife; but seeing that this way would not remove the holy virgin from her good purpose; in a diabolical rage he caused the monastery to be fired; but S. Matthew was seen in the air to quench it. The sacrilegious tyrant escaped not this deserved punishment, for God struck him with the leprosy, which was so sore, that he killed himself for pain. and the kingdom came to the brother of Iphigenia, son to Egippus, who was a Christian, & ruled that province many years to the honour and glory of God, which was spread through all Ethiope, where the body of S. Matthew was kept and holden in great veneration, and reverence, until the time of pope Gregory. 7. when it was translated ro the city of Salerno in Italy, where it is holden in great veneration to this day by all good Christians.  
Great reason there is to do so, for that this glorious Apostle hath three honourable titles, for every of which he meriteth to be honoured: The first is of Apostle, the second of Evangelist, & the third of martyr. His death was on the 21 day of September, and on that day, the Church celebrateth his feast, and in the year of our Lord. 90. in the reign of Domi●ian after Canisius. It is not with out mystery, that among all the other Evangelists, whom the Church useth in her service, S. Matthew holdeth the first place, as likewise do S. Paul, and David; of the one of which almost every day the epistles be red; of the other, the psalms be song. The mystery may be, (for that all three were great sinners,) to give hope to all them, that heartily are converted unto God, that he not only pardoneth them, but also showeth unto them especial favours, honouring them first upon earth, and then making them great also in heaven.  
Concerning the gospel of S. Matthew (I writ this to satisfy curious wits) it is commonly said, that he wrote it in Hebrew, and some say the contrary. This happeneth for that (as Guido Fabricius saith) there were two manners of speaking Hebrew: the one was the Ancient, which the Patriarches and Prophets spoke, and the other was called Modern, or Hyerosolimitan, for that it was used in that city: For in jerusalem there traded many forreme●s, and strangers, and by the commerce they had with them, being Syrians, and Chaldeans, and other nations, there were mingled words of sundry languages therein. This Hebrew Hyerosolimitane language JESUS CHRIST spoke, as it is to be seen by many words in the gospel, as Abba father, Mammona, Iniquity: and such like. Then, I say, that S. Matthew wrote his gospel not in that Ancient Hebrew language, but in the Modern Hyerosolimitaine, in which CHRIST spoke. The same, which Guido Fabricius saith, is affirmed also by Petrus Gallesinus in his annotations upon Doroteus Bishop of Tyrus, in his book of the lives of the disciples of CHRIST.  
S. Jerome saith; that the Gospel of S. Matthew was translated into Greek, and that it is not known who did it. The same holy saint saith: that in his time, the Hebrew text of S. Matthew was in the city of Caesarea, but it was lost after that, and was found again in the time of Themperor Zeno, or of Anastasius, who succeeded him, hard by the body of S. Barnabas the Apostle, who at that time was found in the Island of Cyprus, as Nicephorus Callistus saith.  
It was lost again; 
Nicep. lib. 16. cap. 37.  and as john Eckius that learned Catholic Doctor in the life of S. Matthew affirmeth; Pope Nicholas 5. being desirous to find it, send word into all parts, where he thought he might have notice thereof, and promised 5000 ducats of gold, to him that brought it to him. But for all that, it was not found until the time of Themperovor Charles. 5. unto whom God reserved many good fortunes, among which, this was not the least. 
This is not in the Spanish.  Afterward the Catholic king Philip. 2. his son, caused it to be put into the Bible Royal, which he caused to be printed, and it is in it at this present; and was again translated into Latin, by the above named Guido Fabricius.   

The life of S. Maurice, and other holy Martyrs.  
THE Evangelist S. john rehearseth in the Apocalypse, 
Ca 9  that he saw a huge multitude of locusts to come out of a great pit, who were permitted, and had leave for five months to do all the evil, they could on the earth. These locusts represented the tyrants, who afflicted the martyrs, and vexed them in the five outward senses. They killed their bodies, and not their souls; and hereof it cometh, that the holy martyrs persevered in the confession of the faith, with such courage; because they knew all the evil and mischief the tyrants could do them, was not extended further, than the body.  
This being considered by a noble and valiant regiment of Theban soldiers, whose Colonel was called Maurice, permitted themselves to be evil entreated and slain; being assured, that only their bodies endured pains, and that the cruelty of the tyrant could not hurt their souls by any means. The tyrant that martyred them was Maximian, of whom, and of Dioclesian one may rightly say, that there was never serpent so pernicious, nor dragon so fell in the craggy mountains of Arabia, or in the thick woods and deserts of Ethiop, as these two beforenamed tyrants were against the catholics, as may be seen in the life of S. Maurice, and his companions martyred with him. which martyrdom is written by Eucherius Bishop of Lions, Venerable Beda, and other Authors of Martirologes.  
THE Emperor Maximian intending to pass out of Italy into France, to pacify certain people, which were in rebellion against the empire; for the better effecting of his enterprise had commanded legions or Regiments of soldiers, to be sent unto him out of sundry provinces. One legion (as Vsuardus saith) contained 6666, soldiers And because the great & populous city of Thebes in Egypt, which standeth on the bank of the river of Nilus, was subject unto the Roman empire, that sent also a legion, of the which Maurice was Colonel and Exuperius was standard bearer: The other principal officers of the Regiment were Candidus, Gereon, Vitalis, Innocentius and Tirsus. All the common soldiers of this Regiment were Christians, and had been baptized by Zabdus B. of jerusalem.  
This goodly company came first unto Rome, and visited the pope, who was called Marcellus. This good pope confirmed them all in the faith, and gave them his benediction, and dismissed them. Then they departed in the company of Maximian and passed the Alps, and came unto a city, which at that time was the head of the people of Sedun, called Agaunum, & at this present it is called S. Maurice di Savoya. In that place Maximian had a mind to make a solemn sacrifice unto his gods; to the end, they might be his aiders in this his enterprise, and commaudned all the principal officers of the army to be present thereat. Maurice, and his Thebans hearing the same, stepped all aside somewhat out of the way, saying, that they being Christians would not be present thereat, Maximian, being certified thereof, was much displeased, and took it as a mutiney, worthy of severe punishment.  
To which purpose he sent to their quarter the marshal and provost, to chastise some of them for a terror to the rest, & to reduce the others unto the army, and to the sacrifice: The chastisement inflicted was this: The officers made them pass under a spear, and told them; and when they came unto the tenth man, they incontinent cut of his head: This was the ordinary punishmenr of that time, when an host or Regiment committed a trespass. The Thebans which remained and escaped, (in patiented and quiet manner,) boldly said: that they would not be present at the sacrifice, do what they could: Themperor seeing them to be resolute, renewed his anger, and bad that they should be tenthed, or decimated again, for so that punishment was called. This sentence no less cruel than unjust, being begun to be executed, it is a thing considerable to behold, with what inconquerable courage, the holly martyrs seemed to tolerate the slaughter made of them.  
The Thebans were by nature valiant, and big of body, but herein they showed singular and rare valour, in that they did not complain of the tyrant, and also for that they looked cheerfully on the matter: They animated one the other, but above all, Maurice their Colonel went amongst them, exhorting sometimes this man, otherwhiles that man; and told them, that since they had heretofore endangered their lives for, and in the emperors service, that they should not think much to offer it for the service of God: for that their death and torment should have an end very shortly, and tolerating it for such a cause, they should afterward possess the joys of heaven cuerlastingly. These & such other words that Maurice said, made such an impression in the minds of those servants of CHRIST, that every one endeavoured to be the first martyr, and to enter into heaven before his fellow soldier.  
The legion being tenthed the second time, the other, which were left, were demanded, if they would obey the Emperor Maximian; and they answered: Tell Th'emperor from us, that we do acknowledge ourselves to be his soldiers, and withal, that we be the servants and worshippers of the true God; we be bound to obey Maximian in things appertaining unto the war, but much more bound unto God in matters of religion: from Maximian we have pay for our service, but of God we receive our being, and our life. we may not nor will not deny JESUS CHRIT to obey Cesar.  
Maximian receiving this answer, finding the martyrs resolute, and seeing the double decimation of them was to small avail, be commanded the whole army to set on them, and to cut and hue them to pieces, without reservation of any: this quailed not their noble courages; but rather their death being occasioned for so good a cause, they kneeled on the bare ground, and lifting up their hands and hearts unto heaven, yielded to the butchery and slaughter; their Colonel Maurice continually and incessantly encouraging and cheering them up: and in this manner they were all massacred. Many of the bloody villains were so fleshed herewith, that not content with death, they stripped them, and put on their apparel and at mour, and sat down to eat the provision, the martyrs had.  
It happened, a Christian soldier called Victor, who was not a Theban but of another nation came by; and beholding so many dead bodies lie in that plain, (not knowing how it came) asked why those that eat thereby, showed such mirth and gladness, and did not loath and abhor to eat and drink among so many dead bodies. One related unto him point, by point what had befallen, & they bade him come & eat, and be merry with them, for joy they had done such pleasing service unto th'emperor. when Victor had heard all their speech: he said aloud: Oh wretch that I am: I wish I had been partaker in their death. By these words of Victor, they which sat at the bloody banquet, gathered, that Victor was a christian: wherefore leaving their banquet, and taking their weapons, they incontinent cut him in pieces, as they had done the Thebans, and by this means Victor merited the same reward, that the Thebans had deserved. This was the martyrdom of S. Maurice, and of his Theban soldiers, and the holy church celebrateth it on the. 22. day of September, in the year of our Lord 301 in the time of Dioclesian and Maximian.  
After certain years passed, the same holy martyrs revealed unto a Bishop, called Theodore, where their bodies were, and commanded him to translate them to a place more convenient. The good Bishop was not slack or negligent in fulfilling it: for the people of that country having made many pits, and having put the bodies of the holy martyrs into them, the good Bishop caused them to dig them out of them, and out of the other places, where those blessed bodies were, as he understood by the divine revelation: and sent them into divers countries, where many Churches were builded unto their honour, and in them God granted many favours unto such, as, being in tribulation and affliction, did recommend themselves unto these blessed martyrs. In the vestry of the church in Toledo in Spain is shown the head of one of these holy martyrs: and they say there, it is the head of S. Maurice. * ⁎ *   

The life of S. Linus, Pope and Martyr.  
AMONG other precepts which S. 
1. ep:  Paul gave unto the Corinthians, there is one in especial, for Christians to use, when they go unto the Church to pray. He saith that men must stand uncovered, when they be in the Church. O holy Apostle, shall this be used both by men and women? shall the women also stand with their head uncovered in the Church? The Apostle answereth and saith: for the women we have another law which is this: that women must be in the Church with their head covered. for as it is an unseemly thing for a secular woman to be shaven, and without long hair; so is it an unseemly thing for women to be in the Church with their head uncovered.  
S. Ambrose yieldeth a reason of this, and foundeth it upon these words of the Apostle, to wit: that the man is the image of God, and the woman is the image of the man, of whom she is form. This glorious Doctor saith also; that it was the ordinary usage, that slaves had their heads covered, or bound with certain bands. And the difference that was between the slaves and freemen was this: that the salves had the head bound or covered; and the freemen had it uncovered: we may perceive hereby, that God would have us, when we be in his presence, to acknowledge our quality and condition. The man that is superior in house, and that hath authority to command therein, must have his head uncovered and bare, as a free man, and a master; but the woman, who is his inferior, and who is obliged to obey in the house, aught to have her head covered, by that means confessing her quality of obedience.  
That the man do command, and the woman do obey, is a matter of such importance, that not only. S. Paul doth command it (as is aforesaid) but S. Peter also, as chief and highest Bishop ordained, and commanded the same. But for that he left it not in writing, S. Linus, who was his disciple and successor in the Papacy, commanded it, and left it written; that it might be observed and kept perpetually. and in deed it is not read, that he left any other order then this; which, yet if it might be observed among all faithful Christians, were very commendable, and praise worthy.  
Now let us see the life of this holy Pope, collected on: of that which Damasus and other grave Authors writ of him. yet first, I think good to admonish you, that S. Peter being near to his death, thought it convenient to nominate a worthy, and weldeseruing sucessor, to be in his place after him; who might take care, and charge of the Catholic Church. To this intent he named Clement his disciple, who for his great humility willed, that Linus and Cletus, who had been coadjutors unto S. Peter, should have that dignity before him. So Linus had the Papacy, unto whom Cletus succeeded; and after him the same S. Clement was Pope. Returning unto our purpose; the life of S. Linus was this.  
SAINT Linus was borne in Vol-terra, a city of Hetruria, and was son of Hercolanus, of the noble family to the Mauri. Being fully 20. years old, he was sent by his father to Rome to study, where he remained in the house of Quintus Fabius, his father's friend, until S. Peter the Apostle came to Rome, to preach the Gospel. Then this S. Linus was of his first disciples, who followed him, assisting him always in his preaching, and in the administration of the hely Sacraments. S. Peter seeing in him many good parts, as his holiness, learning, and courteous affability, he made him his coadjutor in the dignity, to the which he was also elected, after the death of the Apostle. So that first he was coadjutor, than Pope, and head of the Church. for the which with great care and prudence he provided all things necessary for the good government thereof.  
He commanded in particular, that women hold not enter into the Church with their hair lose, and untied, but bound up, and covered, as S. Peter had commanded, and S. Paul had left written. He gave holy orders twice in the month of December, and at them he consecrated 15. Bishops, and ordered 18 Priests, with some Deacons.  
In the primitive Church, there was great care had in giving holy orders; and in receiving any to the office of a priest, or the other orders; and therefore they kept a reckoning, and conserved the memory of the times when holy orders were given, and how many were ordered. Those ancient fathers did this, for that this office was so reverend, holy, and so hard to discharge, that many deputed and appointed to take orders refused it. yea some there were, that cut of some member or other, as their finger, ear, nose or the like, to make themselves incapable to receive an office so great, and weighty, as Priesthood is. Moreover, the Christians at that time were few in number, so that there was not such need of so many Pastors.  
If the same were done at this present, it would surely be a notable benefit, aswell for the one part, as for the other, if that prelate's were not so liberal and ready in giving holy orders, nor secular Christians so bold and hasty in procuring to receive the same, the Priests should not be so little esteemed, nor the seculars have such occasion to murmur of the Ecclesiastical state.  
S. Linus wrote the deeds and doctrine of S. Peter the Apostle his master, and especially his martyrdom. S. Linus being a most holy man, cast out devils, and raised the dead to life. He delivered from the devil a young woman, daughter to the Consul Saturninus; who in recompense of that received benefit by the hands of the good Pope, commanded he should be put to death; and so he was made the martyr of JESUS CHRIST. It is no small honour to S. Linus, that the Catholic Church hath put his name in the Canon of the mass, among other holy martyrs there mentioned.  
The feast of S. Linus is celebrated on the day of his martyrdom, which was one the 23 of September, in the year of our Lord 81. in the time of Vespasian the Emperor. This holy Martyr held the Papacy 11. years, 3. months, and 12, days: & was buried near unto the body of S. Peter the Apostle. Shortly after, his holy relics were translated unto the city of Ostia, and laid comely in the Church of S. Laurence by Gregory. Bishop of that city. S. Paul maketh mention of Pope Linus, in the second Epistle he wrote unto Timothy his disciple, in the 4. chapter.   

The life of S. Tecla virgin.  
THE Apostle S. Paul writing unto the Corinthians saith; 
1. Cor. 7.  that the virgin sinneth not in taking a husband, but doth a good work; though it should be better not to take a husband, but to remain a virgin. I may be that the Apostle preached this doctrine in a sermon: and that a young woman named Tecla, who had determined to take a husband was present thereat. Who understanding that it was better to conserve her virginity left and forsook her earthly spouse, taking JESUS CHRIST to her heavenly spouse; for whose love she tolerated very great afflictions and torments, which were procured unto her by him, that thought to be her husband. The life of this glorious saint, gathered out of the writings of S. Ambrose, Ado Arch: of Triers, and out of other grave authors, was as followeth.  
ON a time, S. Paul departing from Antioch, went unto a city called Iconium in the province of Cilicia. There had been there before that time Titus his disciple, and had given notice and signs of him unto Onesiphorus who was a very virtuous man and dwelled in that city. He had related also unto him the doctrine which he preached, his life, and behaviour; and informed him of the quality of his parsonage: to wit, that he was a man little of body, and that he had a hooked nose, and fair in the face like an Angel.  
When the Apostle came unto the city, Onesiphorus knew him by the signs before told him; wherefore he led him to his house, where some people of good intention, and desirous to find the true way to eternal life and happiness, were assembled. The Apostle preached unto them to the great profit of them, that gave due attention unto him.  
In the next house to the place where the Apostle preached, there dwelled a damosel very beautiful, but much more virtuous called Tecla. This damosel had a mother living, who had made a match, and appointed to marry her, to a youngman called Tamirus. It happened on a time, that Tecla standing in a window of her house, heard from thence the preaching & words of S. Paul; which made very great impression in the mind of the young damosel. She being not content to have heard him this one time, endeavoured, and made means, to hear him sundry other times; and so long, that her mother came to the knowledge thereof, how the words of the Apostle, had made her daughter to alter her intent, and purpose to marry. Yea, the virgin Tecla herself, who was a pagan before, said now boldly that she was a Christian; and she that before was resolved to take an husband, said now, that she desired rather to lose her life, than her virginity.  
The mother made report of these things unto the spouse of her daughter, who finding the same to be very true (because Tecla herself told him her mind freely, and what she intended to do, which was, that she would not marry but remain a virgin) went unto the Proconsul of the city, and gave him notice, that there was a foreigner come into the town, who took wives from their husbands, and brought in new and strange Gods, to the notable prejudice, and damage of them all, as being contrary to that their fore fathers had believed. This information was the cause, that the Apostle was apprehended, cruelly scourged, and put in danger of his life, had he not made it known unto them, that he had the privilege of a citizen of Rome, by being borne in Tarsus, a city of Cicilia: yet for all this, he was driven, and banished out of the city. After this, S. Telcla was taken, and having been examined, and her intention found, that she desired to be a Christian, and determined to conserve her virginity, she was condemned to be consumed with fire.  
The fire was kindled, and a huge multitude of people were assembled, to behold that most beautiful young damosel, that would willingly go to die such a cruel death. The blessed damosel was set in the midst of the fire, which did not any hurt at all unto her persons. And on the sudden fell from heaven such a storm with thunderclapps, with such abundance of rain, that it put out the fire, and affrighted all them that were present; in such sort, that every one departed; and the holy virgin was left at liberty whereby she might go free. And so she went to the house of Onesiphorus, where she found S. Paul with some other Christians, who had continually (for six days) made their prayers for her; and they were all exceeding glad of her coming.  
The Apostle did baptize her and instructed her fully in the faith: but because they were assured, that the Proconsul would send again for her, the Apostle departed from that house and city also, recomending much the virgin Tecla unto all the Christians, that were in that place. Though all diligence that might be was used to keep her secret; yet within a few days, Alexander (a lewd person) apprehended her, and brought her before the Proconsul; who seeing her to presever constantly, in that she would not marry her spouse, but continue a Christian, gave sentence, that she should be devoured of wild beasts in the city of Antioch, whether the Proconsul was to go. An especial day was appointed for this spectacle, and in the mean space S. Tecla was delivered unto the custody of a matron called Triphona.  
When the appointed day was come, S. Tecla was brought into the Theatre, and a fierce Lioness was let out against her, which drawing near unto the holy saint, lay down quietly at her feet, without doing her any harm. S. Ambrose wondering much at that which the wild beasted did to the holy virgin, said these words; The firstly onesse, which was let out against the blessed virgin, was mild, lay down at her feet, and hurt her not; and also gave example unto the other lions, Bears and fierce Bulls; who having been let lose against her, stood round about her peaceably, and licked her feet. The people were severe & cruel; and the savage, and wild beasts were tame, and pitiful; though they were kept hungry and almost famished, that they might have their fill and make their pray upon the holy damosel. And though they were provoked, and pricked forward by their keepers, that they might devour the holy saint, yet could they not make them to hurt or harm her in the least degree.  
The judge seeing that the wild beasts spared her (she being taken out of the Theatre) commanded she should be cast into a ditch, wherein were many dreadful, and venomous serpents. when S. Tecla was put into that deep ditch there descended from heaven a fiery cloud, that slew all the serpents; and by this means S. Tecla remained free from this third torment, even as God had delivered her from the other two, to wit, from the fire and the wild beasts.  
The people seeing such great marvels, and especially the matron Triphona who had her in keeping, (and in that time had conceived great good affection unto her) she beginning, and the common people following her, cried out jointly together: That the God of Tecla was most potent, and most worthy to be adored, that had delivered her from such, and so great dangers. The judge fearing some commotion of the people, set S. Tecla free, and Triphona led her unto her house, & adopted her to be her daughter. The holy virgin Tecla departed from that city, and went to make her abode in Seleucia: In which place many by her means received the faith of CHRIST, 
Spanish. addeth being. 90 years. old.  and there she ended her days blessedly.  
There is extant a history of S. Tecla in the which be many fabulous, and uncertain things. As that she clothed herself in man's apparel, and would have gone so in the company of S. Paul, and that he would not permit it, but willed her, to go in her ordinary, and usual attire of a woman. moreover it saith: that a great Lord in the city of Antioch, would have given unto S. Paul a great sum of money, if he would have given that young damosel unto him, to be his paramour: and that S. Paul would not do it.  
These, and other such like things are read in the abovenamed legend, but Pope Gelasius commanded that those stories should not be credited, and put them among the writings apocryphal, and of none authority: but that which I have written of this saint is avowed by grave authors, and is authorized, and of credit. the Church also giveth credit thereto, who, in the prayers, which are said in the commendations of souls, saith these words; O Lord deliver this soul, even as thou didst deliver S. Tecla from three most cruel torments.  
The Catholic Church maketh commemoration of S. Tecla on the day of her death, which was on the. 23. day of September in the year of our Lord 90. as Canisius saith, in the time of Themperor Domitian. It is said, that the body of this holy saint is in Spain, in the city of Tarragona, in the province of Catalonia. (spanish addeth In the Cathedral church of that city, dedicated to her name.   

The life of SS. Cyprian. and justinia Martyrs.  
SAINT Paul to confound the wise men of this world, writing to the Corinthians, saith: God hath chosen the foolishness of this world: This was especially said unto the Apostles, who being people unlettered, and by consequens, were holden as foolish, in that intending themselves to teach a new doctrine, would preach unto people learned and full of knowledge: and yet their preaching was the cause, that many were converted unto God, and received glaldy the Gospel.  
This same is verified by S. justina a damosel, unlettered in human Wisdom, yet God made & chose her for an instrument to convert a Pagan, who was very learned, not only in Philosophy, but also in magic and sorcery, and had dealing and practice with the devil: and though he was such a one, yet was he converted unto the faith of JESUS CHRIST by the means of S. justina, & was martyred with her. The life & history of these two holy saints, was written by S. Gregory Nazianzen though he was deceived, in that he thought, he had been Bishop of Carthage. well, he, venerable Bede, and other Authors, wrote of these holy saints in this manner.  
EVEN as it is no reproach unto S. Paul, to say of him, that he had been a persecutor of the Church of God, nor any infamy unto S. Matthew, to say of him; that he had been a customer, or usurer, before that either of them were converted, since their heroical virtues and famous deeds, did cover and hide, yea rather did wholly cancel and blot out, their former defects. So in like manner, it is no reproach unto S. Cyprian, to say what he was before his conversion, for though he had many faults, yet did he deface and abolish them all, with the holy life he led after it.  
There was in the city of Antioch a young damosel, noble of blood, and fair of face, who was a Christian, and much addcted to virtue and devotion. There dwelled in the same city one Cyprian, young in years, a great Philosopher, but a greater magician, who was ennamored on her. At the first Cyprian solicited her with messages, letters, presents, and promised: but the holy damosel resisted thes assaults with a mind determinat, making small account of his proffers, and least of all of him. Cyprian perceuing this way would not prevail, thought to obtain his purpose, by the help of his magic. So he conjured up the devils, and made sacrifice unto them, promising to be perpetual friend unto them, and that he would not worship any other God but them, if they put him in possession of that damosel. The devils (his familiars) having gotten this promise of him, went to justina and put into her mind filthy thoughts, and dishonest imaginations, which they nourished in her heart: Every one of the fiends did what they could, to bend and bow the heart of justina to the love of Cyprian. They represented unto her cogitations a young man, fair, rich, of courtly behaviour, and deeply engaged in her love. They recalled also many times unto her mind, the pleasant and amorous words, which he had spoken unto her, of the which she had before made small reckoning.  
The holy damosel perceived the storm, that was raised against her: and resorted unto God for succour, and kneeling in her closet, made a devout prayer, beseeching his heavenly majesty, that as he had delivered Susanna from the accurse Elders, 
Dan. 13.  and S. Tecla from her importunate spouse and other holy saints both men and women, from other and the like perils, so it would please him, to deliver her from that danger, where in she was at that present: She also besought most humbly the glorious Virgin Marie, that she would help her in that manifest peril. Unto her continual prayers, she added and adjoined fastings, hair-cloths and sleeping on the ground, and in the end, by these means, she overcame the temptation, she remained victor, and the devil vanquished.  
The fiend  with confusion, returned unto Cyprian, & confessed, that he had not the power to do any thing against justina the virgin: he told him also, that the cause thereof was, because she was a Christian, and that the devils have not any power over any of them, if they themselves do not give it unto them. When Cyprian heard this, the grief of his heart cannot be expressed: but that was not so much for the love of justina, (because in such like cases to despair wholly of good success, sometimes proveth a manifest help and remedy) but because he perceived his error, in that he had worshipped the devils, who had so small power & force. Studying on this, he determined to abandon and to forsake for ever the devils, together with their cursed art, and to receive the Christian faith.  
He conferred his determination with a Bishop who was in that city, called Antimus, who instructed him to the full in the Christian faith; and baptized him: but first and before all this, he made him to burn all the books of Magic, that had. Being baptized; he made it known unto justina, telling her; that unto her he was much bound, for that by her means he came to the knowledge of the truth, and of the faith of JESUS CHRIST. When justina heard this strange alteration, she rejoiced exceedingly, and would confer some times with him, in the which conference they comforted the one the other, to persever in the service of God, and many by their means were converted to the faith, and were baptized.  
At that time Claudius 2 was Emperor of Rome who had sent a certain Count, called Aurelius, 
Spa: Dioclesian  or Eutelmius as venerable Bede calleth him, as lieutenant into the Orient. He persecuting the Christians, (as Themperor had appointed) had notice that Cyprian and justina were Christians, and that many others had received Baptism, by their inducement: wherefore he caused them both to be apprehended. When he had examined Cyprian, and found him constant and firm in the faith, he caused him to be stripped naked, and his body to be rend & torn with rakes and hooks of Iron he caused justina to be buffeted on the face, and then scourged with the raw sinews of beasts.  
After he had put them unto these several torments, he laid them both in prison, where they continued certain days: when he saw them to persever steadfast in the profession of their faith, he caused them to be taken from thence, and cast into a huge big cauldron, seething with pitch, tallow, and such other matter: justina was some what troubled, when they went about to put her into the Cauldron: but S. Cyprian comforted and animated her, and so they were both put into the Cauldron and by the favour of God, they felt therein no pain at all, for the which they rendered him infinite thanks. Being taken out they were led back unto the prison: and Aurelius having occasion to go unto Nicomedia, took order, that the holy martyrs should be brought thither, in which place afflicting them with sundry torments, he lastly caused them to be beheaded.  
Their bodies remained six days unburied, because none was so hardy, as to take them away; but then, certain Christians conveyed them away in the night, and put them into a bark, and brought them to Rome, where at the first they were buried in a farm place belonging to a noble lady, called Rufina: and in after times, they were translated into the city, and buried in the Cathedral Church of Constantiniana, near unto the Fontestone. It is said, that at this present, their bodies be in Placencia, a city of Lombardy.  
The Church doth celebrate the feast of these holy saints, on the day of their martyrdom, which was, on the 26 day of September, in the year of our Lord 272 the abovenamed Claudius' 2 being emperor. Spa: saith Dioclesian about the year 300.   

The life of SS. Cosmas and Damianus martyrs.  
SALOMON saith in Ecclesiasticus, that the physician deserveth to be honoured: 
Cap. 38. Psa: 138.  David saith also in a psalm, that the friends of God deserve to be, and are much honoured. S. Cosmus and S. Damianus were physicians, and great friends of God; since for to be such, they gave their life, and therefore they deserve to be honoured, even as the Catholic Church in general, and many faithful people in particular honour them, and have devotion unto them.  
Such men desire to know their lives, and martyrdom, which they suffered, which was written by Nicetas a philosopher, and recounted by Simeon Metaphrastes, and their martyr doom was written by Ado Archbishop of Triers.  
SAINT Cosmus and S. Damianus were brethren, and physicians, and were borne in Egea a city of Arabya in Asia. Their father and mother were Christians and Catholics. Their father died, when they were yet litly children, wherefore their mother Theodora brought them up with great care and diligence: And being a woman of good behaviour, and chief, because she was a good Christian, she would not permit them to commit any fault or offence, but endeavoured to instruct and direct them in virtue and godliness. So that they became good children, like to their good mother, and good scholars, like unto their good mistress. Amongst the other good qualities of these two brethren, the profession of the Catholic faith shined most in them, for which cause, they despised and contemned Idolatry, and other wicked superstition.  
They were chaste and honest in life, and fled from all sensual delight, and tamed their flesh with austere sackcloth, disciplines, and fastings; which be the most certain remedies to overcome that enemy, even as they overcame it by the grace of God. Also covetousness, that abominable vice, never entered into their heart: but rather, because they made small account of money, and lived in poor and mean estate, they were called Anargeni, which is to say Men without money, and in this sort observing the Gospel, they lived an Angelical life.  
And to avoid Idleness, which is the mother of vices, and stepmother unto virtue, they used the science of physic even from their childhood, & became skilful, and expert physicians. They gave and ministered physic unto the sick, without any expectation of temporal gain, but only for the love of God. When the infirmity was perilous, and not to be cured by art, they resorted unto God by prayer, and making the sign of the Cross, they healed and cured them, and herein they followed the steps of the Apostles.  
They imitated the patriarchs in being benign, pietifull & charitable, in living a life in simplicity, without doubleness or hypocrisy. They imitated the Prophets in that they were zealous of God's honour, in reproving them, that were stubborn, and obstinate in evil deeds: They imitated the martyrs in the valiancy of their minds, showed against the common enemies of mankind, the world, the flesh, and the devil; They imitated the priests in their religious life, chastity, and gravity, offering their body and soul for an acceptable sacrifice unto God, to serve him withal humility and obediencence, to observe and keep his holy commandments. They imitated the monks in obedience, concinency, and poverty, in silence, and repose of soul. And at one word, they imitated all the saints, as much, as lay in their power: Thus they ran their race, making the world to wonder at their sincerity, so that the report of them was spread very far. The rumour of them being dispersed came to the ears of Dioclesian and Maximian, those noted persecutors of the Christians, who had decreed, that all the judges, governors, lieutenants, and other officers of the provinces subject to them, should put to death all, that denied to sacrifice unto the Idols. Lisias the governor in the city of Egeas, having notice of the blessed physicians Cosmus and Damianus, caused them to be brought before him, and demanded of what country they were, and their names. They answered: that they were Arabians, and borne in the city of Egea, and that their names were Cosmus and Damian, and that they were both Christians.  
The governor persuaded them, to sacrifice unto the Idols: but seeing them constantly to refuse it, he commanded them to be tied hand and foot, and to be cruelly beaten, and after he had given them other torments, he caused them to be thrown into the main sea, bound as they were. They were no sooner cast into the water, but an Angel came to their aid, who untyeng all their hands brought them alive (and untied) unto the shore. The governor was certified of that wonder: wherefore he caused them again to be brought before him, and requested them to teach him their Art magic, and enchantments, whereby they were delivered from the sea, and then he promised to be their good friend. They answered: We be Christians, and have no skill in Art magic, but were delivered our of the sea, by the power of our Lord JESUS CHRIST.  
The governor caused them again to be put in prison, and the next day a great fire to be kindled: then he threw the blessed martyrs into the same: but the flame was divided into two parts, and the holy saints remained in the midst at their prayers. The governor was astonished to see such a wonder, yet he did not repent of his wickedness, but caused them to be hoist aloft, and to be beaten again with wands and stones: and beholding the holy saints cheerful in countenance, and to contemn the torments, he caused them to be lifted upon two Crosses, and there to be stoned to death.  
The officers threw the stones, and though they cast them with all their might, yet came none of the stones so far as the holy martyrs; but fell upon them, that stood by to see the spectacle, and wounded many of them, but especially them than threw them. The governor seeing this, (an believing assuredly, that it was done by enchantment,) enraged with fury and indignation, commanded them to be shot to death with Arrows, and the same happened to the Arrows, as did before unto the stones, for they did light on them, that shot them, and none touched the bodies of the martyrs. At last, he commanded they should be both beheaded: and in this sort, the holy martyrs finished their lives, and obtained the crown of Martyrdom: Their bodies were buried by some virtuous people, with out the walls of the city Egea.  
It is said, that jointly with these holy martyrs SS. Cosmus and Damian three other holy martyrs were beheaded, whose names were Antimus, Leontinus, and Euprepius, and were their brethren, as some Authors writ. There is a book of the miracles that God showed by the merits of SS. Cosmus and Damian, whereof this is one:  
A clown sleeping in the field, a serpent crept into his mouth, and so further into his body, whereby the poor man was in great danger of death. He with great devotion craved the help of the holy martyrs, and they were seen visibly by his side, and commanded the serpent to come out of his body, and so it did: These holy saints also gave him physic which cured him, and then they vanished away. the second Nicen Council in the third action, maketh mention of the book of the miracles of SS. Cosmus and Damian.  
The Church celebrateth their martyrdom on the 27 day of September which was in the year of our Lord 301 and in the time of Dioclesian and Maximian. The bodies of these holy saints be in Rome, in a Church dedicated to their name.  
The venetians say, 
not in the Spanish.  that the bodies of the aforenamed holy saints, were brought unto their city, in the year of our Lord. 1154.  
The spanish saith: That Procopius in the first book saith, that these holy saints healed the Emperor Instinian, (recomending himself unto them) of a grievous infirmity, and that in gratification thereof, he built a sumptuous temple unto their name.   

The Dedication of S. Michael the Archangel.  
THE sacred scripture reciteth in the first book of thing, that the reputation and credit of king Saul was in great peril, when that proud Philistean called Goliath, defied him and all his army. It was not fit the king should accept the battle, and yet there was not any found in his court, whose heart did serve him to encounter that proud giant, (who was reputed valiant and strong) and answer the challenge. King Saul studied and devised how to be freed from this dishonour and danger. At last, he made a proclamation, that if any man overcame the Phylistean, he should be made a noble man, and be exempt from all tribute, and that he would give him an honourable office in the court, and also his daughter unto wife.  
These promises of the king were very great, yet there was not a man in all the army, that was so hardy, as to behold the face of the giant: only the lowly little shepherd David, zealous of the king's honour, and of the people's also, took on him the enterprise to combat with the Philistean: which he did; and showed such valour, that with a stone which he threw, he hit him on the forehead, and felled him to the ground: then he ran speedily unto him, and out of his head, and returned with the same, every one making triumph for his victory, but especially the damsels declared his prowess in a song. After this king Saul observed his promise, he made him a noble man, and a great officer in his court, and gave unto him his daughter Michol unto his wife.  
This is a perfect portrait of the battle, which was in heaven, between the Angels: of which it is good the memory be celebrated, as often as their feast is solemnished; for that, which they did, was a famous and rare work. The Philistean Goliath is a figure of Lucifer, who was the highest Angel, and seeing himself endowed with grace and gifts, above other Angel, was puffed in pride, and came into the field against God, pretending to be like and equal to him in some things. It was not fit, God should come into the field against him, for then the victory would have been of far less estimation: but S. Michael figured by the lowly shepherd David took on him this enterprise, and entered boldy into the field against Lucifer, in the defence of God's honour; and behaved himself so well, that with one stone, (which was his profound humility, saying who is as God?) he cast the giant to the earth, that is, threw lucifer into hell.  
Lucifer being overcome with all his followers. S. Michael returned victoriously from the conflict, every one making joy and triumph for it, but especially the damsels, who sang of his prowess: which happeneth every time, this feast of him and the Angels is celebrated, for that many blessed souls singing the victory of S. Michael, do rejoice at his honourable enterprise.  
God also performed his promise unto him, he made him a noble man and gave him an honourable office, making him Chief justice in his kingdom, (for which cause, he beareth the Balance and the sword in his hand, when he is painted) and gave unto him an honourable companion which was his divine grace, confirming him in the same, and all the other blessed spirits also.  
EVERY time, the Catholic Church celebrateth the feast of the Angels, there is red in the office of the mass a gospel, which treateth how controversy arising amongst the Apostles, which of them should be the greatest, the son of God called a little child, and set him in the midst of them and said: If you be not humbled as this child, you shall not be great in the kingdom of heaven, but more than that, You shall never come thither. The use of the Catholic Church guided by the holy Ghost is to read this Gospel in such like solemnities because there is mention made of the Angels: for in the end thereof it is said: That, None should contemn the lowly and humble, (as children be) because their Angels see always in heaven the face of God:  
Some Authors, (though not in the literal sense) will draw this history to the Angels; saying that assoon as God created them; he gave them notice of the mystery of the Incarnation, and set before their eyes that B. child JESUS, who should give remedy unto the world, and then said unto them: verily I tell you, if you be not humble & lowly as this child and imitate him therein, if in this small space, in which you be viatores, or travellers, and have time to merit or demerit, ye do not imitate him, and be likened to this child; If you do not honour and adore him, you shall not be confirmed in grace, you shall not enter into my glory.  
But Lucifer seeing him self so fair, beautiful, and honoured, judged it would be an abacement, and vility to imitate a man, and much more to adore him. And labouring to draw the Angels unto his opinion, said unto them: it would be a great baseness and shame unto them, to be humbled to adore a man, and with these speeches drew the third part unto his opinion.  
S. Michael (together with all the other holy Angels) obeyed God, and adored the little child JESUS: and took upon him the defence of God's honour, against Lucifer and the Angels that followed him. The fierce war between them was not of material weapons, but of different wills, and S. Michael and his company were so potent, that they cast Lucifer and all his followers out of heaven. Assoon as Lucifer was cast out of heaven, & fallen into the world, there was heard a great voice which said: woe unto the world because Lucifer is fallen into it, and will give occasion of offence, but more woe unto him, by whom such scandals shall come, it were better for such a one to have a millstone tied unto his neck, and that he were thrown into the sea. This befell unto the devil, because there was tied unto the neck of his will a great stone, which was their obstinacy; with which they were drowned in the bottomless pit. Then said God: take heed that none make small account of these humble Angels, 
Spa: as lactan: l: 2. c. 9 D. Ber●●. ser. 17. super. mis. est. Alex. 3. p. q. 74. memb. 8. Nacl. deoper: sex dier.  which remain in heaven, but honour and reverence them: for I tell you true, they always see the face of the father eternal. This is that, which some doctors say, (and I had not rehearsed it here, if it had not a good ground) that the sin of Lucifer was, for that he would not adore JESUS CHRIST. for he thought he lost much of his reputation, if he that was an Angel, had abased himself to adore JESUS CHRIST a man, though he was God also.  
It is the common opinion of the doctors, founded upon holy writ, that the sin of Lucifer was pride and disobedience. S. Paul seemeth to say so, writing to the Hebrews, where he saith, Let all the Angels of God adore him. S. john chrysostom saith: that this was a precept given unto the Angels. Hereof riseth the great malice and envy of Lucifer against JESUS CHRIST, for that he was cast out of heaven for his sake: 
Ad hebr cap. 1.  and because the cursed wretch cannot revenge himself against him, therefore he laboureth to wreak his malice against men. whereupon S. Basill saith: 
D. Bas. 1. tom. hom. in lai.  that Lucifer doth after the manner of a bull, who seeing a man to cast a snare or cord about his horns, is chafed and enraged against him, and whilst he is in his greatest fury, they use to set before him the shape of a man, against which he uttereth all his rage, though it put not the cord about him. In like sort Lucifer doth, who, because he cannot be revenged on JESUS CHRIST, who tied him, and was the cause, he was thrown out of heaven, and also of his torment he hath in hell, striveth to revenge himself on men, who are made to the image and similitude of god.  
On the contrary, the Angels do love men entirely, because they see CHRIST, who is both God and man for whose cause they enjoy the heavenly glory: and also because they behold the devils to persecute and make cruel war against them. Hereof it cometh, that God commanding them to be the keepers and guardians of men, and to be their guides, they do not scorn it, yea they esteem it honourable, and take great content thereat. Therefore in this war, which the devil maketh against men assisted by two lusty fellows his servants, the world and the flesh; the Angels hold on our sides, helping and aiding us: As it it happened to judas Machabeus, 
2. Mach. 11.  who being ready to encounter with a great army of his enemies, two Angels went by his side, and aided him, and caused him to obtain a famous victory.  
These holy Angels deliver us from many dangers, into which we fall oftentimes, as it befell to Loath, when the Angels pulled him (almost by force) out of Sodom, 
Gen: 19  that he should not be consumed with fire among the other people of Sodom. These Angels hold us back, and with draw us, if we go sometimes headlong into sin; as happened to the prophet Balaam, who being on the way, intending to curse the people of God, 
Num. 22.  an Angel met him on the high way with a naked sword in his hand, and though the prophet did not see him, yet the Ass, on which he road, (such was the pleasure of God) saw him: and afterward the Angel told him what to do, and spoke unto him. These holy Angels comfort us in our troubles, as befell to JESUS CHRIST in that great agony, 
Luc. 22.  which he had in the garden, when he sweat blood: CHRIST had no Angel guardyan, for that he needed none, yet an Angel descended from heaven which comforted him, reducing unto his mind the great good & profit that would arise of his death.  
These B. Angels keep us company in all our voyages and journeys, 
Tobia 3.  as it befell to young Tobyas, who was accompanied by an Angel in a long journey, and received by him many graces and favours. They do defend us and stand on our side, daunting our enemies, as happened to the prophet Heliseus, 
4. Reg 6.  when the Assyrians besieged him in mont Carmelo, when many Angels environed him round in his defence.  
These Angels guide us in the way, we are to walk, as befell to the Hebrews when they departed out of Egypt, 
Exod. 14.  for an Angel went before them as a cloud, and guided them in the day, and in the night directed them in the form of a pillar of fire. These B. 
3. Reg. 19  spirits comfort us, and provide us sustentation: as befell unto the prophet Elias; for an Angel brought him sustenance, before he went a long journey,  
These Angels present our prayers & our sobs and tears before God, as befell unto the beautiful Sara, 
Toby. 3.  the daughter of Raguel, who was widow seven times, the devil killing her husbands: & an Angel presented her prayers and tears before the face of God, and she was delivered from that affliction.  
These Angels finally, when the souls are separated from the bodies (if they go unto purgatory,) keep them company, and comfort them with their often visitations: if they go unto heaven, they go before them, making triumph and joy. For which cause it is fit and just, that men, who receive these great benefits by the Angels, should make great estimation of them, and also honour them, and be prompt and ready to do them service.  
Pope Boniface the 4. who sat in the chair of S. Peter about the year of our Lord 614. considering & seeing, that in Rome there were many Churches dedicated to divers Saints, caused a Church to be builded in the honour of S. Michael the Archangel, the which was builded in Rome in a place called Circus Maximus; which building was fully ended and finished on the 29. day of September. And in remembrance of the building of the Church, the Pope willed the feast of S. Michael the Archangel, and of all the other Angels to be celebrated through all parts of Christendom. It is our duty to rejoice (on this day especially,) with them, showing ourselves to be gladsome, of that, they enjoy the eternal felicity in heaven, of which God make us partakers for his mercy's sake.  
Amen.   

The life of S. Hierome.  
WE READ of the great friend of God Moses, guide and captain to the children of Israel, that when he took the same people from the hands of Pharaoh, and conducted them out of the land of Egypt, the Red sea stopped him: but when he struck it with his wand, it divided into two parts, so that all the people passed through dry foot, the water serving them for a wall, and a defence against the Egyptians their enemies that pursued them.  
Moses is not only a figure of JESUS CHRIST our Lord, the guide and captain of the Christians, whom he delivered from the hand of Pharaoh, to wit the devil, opening the way by the sea of his death & passion, with the wand or wood of the Cross: but also representeth the holy Doctors (though not so properly) who in some sort are guides, and captains unto the Christians.  
Amonghst other Doctors figured in Moses' one is glorious S. Hierome: for that this Doctor, like unto another Moses, is the guide and means, whereby many that were slaves, and subject to vices, have freed themselves from their miserable bondage, by the help of his doctrine, and good example, prayers and merits. Especially those, who take him for their Advocate, and recommend themselves unto him. The sea which runneth between, is the sacred scripture, with is a deep sea that hath no end.  〈…〉 
yet in the red sea there was some end. In this sea be drowned many heretics, & every day we see one or other drowned; for that they will not take such holy doctors for their guide, as S. Jerome and others. Of him it may be said truly, that as Moses' taking his wand, did divide the sea; so this glorious saint with the wand of the fear of God, opened the deep sea of the sacred scripture.  
This is certain, that as unto S. Gregory is attributed the principal gift in reproving of evil behaviour, and disorderly living; and unto S. Augustine, in assotling scholastical doubts; so unto S. Jerome is assigned the praise for the interpretation and expounding the holy scriptures. So that we may say; that he divided this sea, and showed away for others that will follow him: and all they, that pass therein, shall pass dry foot; and the same scripture shallbe unto them a wall and defence, against the Egyptians, that is to say the devils, and his members, which be the heretics, our mortal enemies. The life of this glorious Doctor taken out of his own writings, and out of other good Authors was this.  
SAINT Jerome was borne in the time of Constantine, son unto Constantine the Great, in a place upon the borders of Dalmacy and Hongary, called Str●do; which city was, in a manner, wholly destroyed by the Goths in his life time (as he himself saith) and hereupon the memory thereof is utterly lost. 
* The Spanish saith: it is at this present a pretty village under the Venetians and is called Sdrinea, that therein is conserved the memory of S. Jerome  His father's name was Eusebius, and he had a brother called Paulinus. he had also a sister, whose name is not known, and the name of his mother is unknown also. The brother and sister of S. Jerome entered into religion, and in the same ended their lives in blessed manner. He came of noble blood, yet he doth not speak thereof in all his writings, though other writers report so. He had also abundance of worldly possessions and goods; which he sold, when he caused the Abbey to be builded at Bethlem, as he saith himself: And by cause his parents were Christians, 
epist. 66. ad Ruffin: & epist 26 add pamach: Epist. 51. ad. Dom. onem.  he was instructed even from a child, in the Christian faith and religion.  
At that time flourished in Rome the school of the liberal sciences; wherefore he went thither with intention to study. He first studied the Latin and Greek tongues, and Donatus was his schoolmaster in grammar. Then went he unto the study of philosophy, and other liberal arts, and in them he profited much, as appeareth by his writings. In Rome he received the vesture of JESUS CHRIST (as Pope Damasus writeth) that is to say; 
Ep. 57 & 58. ad. Dam.  he was baptized. It was the usage of that time, to be baptized, when they were of years of discretion: and they that were baptised for certain days did wear a white vesture (in place whereof, when infants are now baptized, they put on their head a white cloth), 
Ep 41. ad. Ruf. lib 2. cont. jovin.  and that is called the vesture of JESUS CHRIST.  
S. Jerome departed then from Rome, with a desire to learn deeper studies: he went into Gallia or France, traveling divers ways, seeking after wise and discreet men, or learned and good books: and where he found any of these things, there he stayed some time. The books he found, if he liked them, he endeavoured to buy, or else he took pain to copy them out, or to translate them. Writing to Florentius, he saith: that he coopied out with his own hands, 
Ep. 6.  in the city of Triers, a great volume, in which were written certain synods collected by S. Hillary. he found a man of good life, he conversed with him, and learned of him all the good he could: and the same he did when he met with any rare or singular learned man: & by this means he was enriched not in temporal possessions, but in virtue & science. After some time thus spent, he returned unto his country; and from thence, unto Rome. He thought he was not secure in Rome, and the staying also in his own country pleased him not: for there he had many kinsfolk, of whom he could receive no help, neither could he satisfy their desires. And in Rome, he thought, would be too many occasions of pleasures and delights, dangerous for young men, as he was at that time. He determined therefore to pass the sea, and to go into Greece; where he intended to study, and to converse with wise and learned men, of whom there was store in that country at that time.  
Knowing that Gregory Nazianzen was Patriarch of Constantinople, who for his excellency was surnamed the Divine, he went thither: and though he might well be a master & instructor unto others, for his learning: yet would he be disciple to that learned and holy Bishop; that he might say, and vaunt, he had learned Divinity of Gregory Nazianzen. Then visited he the holy land, and traveled through all the places thereof, which moved him to great devotion, and was a great content unto his mind. There was not a thing in all Pallestina, whereof mention is made in the holy scripture, but he saw it with his own eyes, which help him much (as he saith himself) to understand the same. There had he also masters, 
In comment. Esay. 6. Item. ●ep 99 add as sellam & in ep. 2. ad nepotian  who taught him the Hebrew tongue, and likewise the Chaldean; which he understood best, though he could not speak it. The other he spoke aswell, as he understood it. He also conversed with the people of Syria, & by that means, learned many things of their language and speech. and though he traveled thus to get sundry languages; yet he did not pretermit his first study of the Latin tongue: yea, he so much delighted therein, that becaused he would not omit the reading of Cicero, and other eloquent authors thereof, he spent therein that little time, he might have spent in more profitable studies. so that I wonder that any man will make doubt, that he was chastised of God for it, 
Isid: in quodam himno Brevi, ipsius.  since he writeth in himself. S. Isidorus reciteth the same words, who perhaps might fear to have the like chas; tisement, since he likewise spent his time in the same study.  
S. Jerome writing to Eustochium in that epistle, which beginneth Audi filia, saith these words: I wretched sinner took pains in reading of Tullyes' works, and his eloquence was very delightful unto me: and if then I took into my hands a book of any of the Prophets and read it, their manner of speech, their low and disordered style displeased me much. About the midst of Lent, a grievous fever took me, and brought me to that state of body, that they who were with me, prepared for my burial. Remaining thus: I was taken up in spirit, and brought unto judgement, before the royal throne of JESUS CHRIST; and being demanded of my quality, and of my faith, I answered boldly, that I was a Christian. Then the judge replied: Nay, thou seemest rather to be a Ciceronian, than a Christian; for where thy treasure is, there is thy heart. At this word, I was struck dumb, and the judge commanded me to be cruelly beaten. I sighing and sobbing said: Pardon me o Lord; Pardon me o Lord: nevertheless my punishment endured, and my tears continued. many Angels (who were present) seeing it, fell on their knees before the judge, beseeching him to pardon me the errors of my youth, and to give me time also of amendment: upon condition, that if I did not amend my fault, I should undergo a greater punishment. I would at that time, and in that estate have promised greater things: & so I did swear to observe this: which when I had done, I was set free, and came to myself. Let none think it was a vain dream; witness is the judge in whose sight I was beaten, the Angels be also witnesses, and so be the marks of the scourging, which continued in my body for many days.  
From that time S. Jerome addicted himself unto the study of Divinity; and spent not his time any more in other unprofitable and vain studies: and therefore he saith in the prologue before S. Paul unto the Galathians: It is 15. years, since I took in my hand any book of secular learning; and if it happen sometime, that I need the science of any such books, I take it out of my memory. Writing to Damasus the pope, he reproveth ecclesiastical persons, that leave the reading of holy writ, and spend their time in reading of heathenish books and fables, which do hurt unto many.  
S. Jerome thought it time, to set down his rest, and to follow some course of life. And seeing, that in the ecclesiastical state there was danger, for the great obligement they have to be good, and to seem to be so also, by giving good example to all: seeing likewise the great charge they had that took wives, he refused this utterly, and feared to assume the other upon him. So he resolved, to be a monk.  
Their order at that time was, to wear a mean and course garment, different from the clergy and the lay men: yet did not all the monks use one manner of apparel; for they differed in the stuf, colour, and also in the fashion: for some of them were clothed with course and rough cloth, others with beasts skins, sowed together; but in this they all agreed, that their garments were course, bare, and very mean. They exercise themselves continually in fasting, watching, and reading of the holy scriptures; they could not have any public office; but all their business was to serve God. Some of them lived in common, and had a superior, unto whom they gave obedience. others lived a solitary life in the deserts, and S. Jerome determined to take that kind of life.  
He had some friends, untowhom he disclosed his mind, and what his determination was to do. They, although they had followed him until that time (and had received comfort of his holy conversation abundantly, and had profitted much by his hole some advises, and by the example of his holy life) yet at that pinch, they all abandoned him: only one called Eliodorus stayed and took the habit, & remained within him in the desert a short time; but being tired and aweried & not able to endure that austerity of life, he also forsook him, and returned unto the world. S. Jerome wrote of this departure of Eliodorus unto julian the deacon, in these gracious words. Our brother Eliodorus came unto the desert with me, and for that he is holy, and I a great sinner, and he not being able to support my manners, is departed, and left me. Assoon as S. Jerome had taken this course of life, he set his temporal goods in order, and recommended the charge of them to an honest man.  
During the time he stayed in the desert, he stayed not long in a place; because at that time, certain heresies were dispersed in those countries, and the prelates of Antioch, Alexandria, and Cypress and of other places, under whose jurisdiction the monks, and solitary livers were, sent ordinarily visitors to examine them of their faith. These visitors had no trust in S. Jerome; and he had no confidenee in them. He was suspicious of them, because of some words and phrases they used, in the mystery of the B. Trinity: 
Ep. 77 add mar. Celeden.  and they suspected him, because their conversation and company did not like and please him. To free himself of this molestation, and to avoid the often visitations of his friends, who kept him more occupied, than he desired to be; he withdrew himself into a desert and solitary wilderness in Syria; and there he shutup himself with his books in a cave, where he remained four years, doing penance, and leading an austere life.  
His chief exercise was to lament the sins of his youth, to chastise his body with fasting, watching and other austerities, that it would make a man to wonder at them, sooner than to imitate them. Raw herbs and roots were his meat; fair water was his drink, & the bare ground was his bed. he was never Idle, now he studied, than he prayed, and when he felt himself awearied, he song hymns to the praise and glory of God. This was the life of this holy saint: and though it was thus, yet the devil assaulted him with terrible and wicked temptations.  
He saith himself, 
ep 22.  writing to Eustochium, in this manner: O how many times, when I was in the desert, (where, by the unmeasurable heat of the sun, men are scorched, their bodies enfeebled, their flesh burned & consumed) stretching my bones, which scarce hung together, on the bare ground, taking for nutriment herbs and clear water (and thus I continued in this exile, yea rather prison, unto which I had voluntarily condemned myself for dread of hell, and had no other company, but the savage beasts) how often thought I that I was at the dances of the Damosels of Rome? my face was pale with much fasting, and yet my will was enkindled with wanton desires. In the body cold as ice, yet in my dry skin, which was in manner dead, lived the motions of dishonest appetits: and when I resisted and thought to oppress them, thy laboured still to bud and increase, like weeds and bad herbs. Sometimes finding myself abandoned, I fell at the knees of my Lord, and washed them with my tears, and dried them with my hairs; I macerated my body with long fasting day by day, and eating nothing. Do not think, that I am a shamed to rehearse this story of my temptations, yea I lament, that I am not now, as I was them. I do remember that I have sometime spent the night in prayer, calling on my LORD JESUS CHRIST; neither did I cease to knock my breast, until that my heart was at rest, from those unquiet thoughts. JESUS CHRIST is my witness, that after all these troubles, I felt great consolation and content, tears, as sweet as honey, with such enkindled and lovely desires of heaven, that me thought, I was transported beyond myself, and that I was above the Quires of Angels. If the flesh make such war against them, that afflict and torment it, what will it do to him, that liveth in pleasure & delights? It may be, he shall not have such terrible temptations: But in that case, I think, there is no greater temptation, than not to be tempted.  
This same holy Doctor writing to Pammachius, saith: I exalt virginity, but not, for that I do enjoy it, but for that I highly esteem them, that do observe it. Out of these words of S. Jerome some take occasion to say that in his youth, he lived lasciviously: but in this they are deceived; for holy men use this manner of speech, to show their humility, and yet they did not lie; as S. Paul saith of himself, 
1 Cor 15. & eph: Cassian epist 22.  that he was the least of the Apostles, and the greatest sinner it seemed to him, it was so, as he said having consideration unto his humble mind. S. Basile also saith of himself: I never knew any woman carnally, yet do I not therefore account any self a virgin. So speaketh S. Jerome with lowelines and humility, reputing himself a sinner. Yet as it appeareth by an epistle unto Eustochium, he never did actually commit and dishonesty: and these be his words: we do not only praise and commend virginity, but do also preserve and keep the same. Spa: at the least after his Baptism, as sait Marianus Victorius.  
After that S. Jerome had been four years in the aforenamed desert, 
in vit. eius  he thought, he might now, yea that he ought to go out, & preach unto the people: yet for all he did not utterly renounce and forsake the desert, but retired into the company of religious men, to live among them. It was not fit such a light should be hid any longer, but should be known. for the religious men, with whom he conversed, and enjoyed his blessed company, perceived the great treasure that God had safely kept under that course clothing in the breast of Jerome,  with science and doctrine. He had before that time written some works, and published them. These books were well liked of the readers, who bore good affection also to the Author for the same, and by this means S. Jerome came to be known in many places.  
There lived at that time Epiphanius B of Salamina in Cypress, and Paulinus B of Antioch. These two prelates were at controversy, and to be agreed, they were to go to Rome unto the Pope. 
Ep 16. in ep i taph. mar cell: v. ep 27 in. epitap paul.  In this their journey they took S. Jerome with them in their company, for the good opinion they had of him. This was the occasion of his third coming to Rome. At that time Damasus was Pope, who knowing the worthiness and sufficiency of Jerome, aswell for his virtue and behaviour, as for his wisdom and learning, would needs retain him still in his company. And because he was already made priest in Antioch, by Bishop Paulinus, 
Ep: 65. ad pam. D Aug: ad fratr. in E'er. ser 24.  the pope gave unto him the title of a church in Rome, called Laurence, which is the same, as it is now to be a Cardinal: though they did not then use the apparel and the red hat, which pope Innocent. 4. about the year of our Lord 1250. gave unto them. So that to paint S. Jerome in the habit of a Cardinal hath this foundation; that indeed he was a Cardinal, in that he was a priest, and Curate of a parish in Rome.  
The glorious S. Jerome exercised this charge carefully and diligently, and laboured to root out public offenders out of his parish, and reproved them sharply, though they were of the Clergy, which caused him to be persecuted and hated: for it is an ordinary matter for the wicked, to abhor and detest the good and the virtuous, even as the dog doth hate the staff that beateth him. So those, that in their lives were like beasts, and in their deeds were disordered and unruly people, hated S. Jerome: for he was the staff and the scourge that whipped them. Whereupon they awaited, to espy out some occasion, to slander him, and to drive him out of Rome, as they did indeed at last. Their means was this: S. Jerome used, when he preached them to forsake vices, to love virtues, to despise the world, and to make none account of the pomp and vain glory thereof  
A little before this time were fled unto Rome, from the fury of the Arryans some Catholic priests of Egypt, as S. Athanasius, and others: who told how in those countries S. Antony, & other holy hermits had made monasteries, aswell of men, as women, who served God, by living in obedience, poverty, and chastity. Some Roman Ladies hearing this, had a desire to do the same: and because the priests, who should have animated them therein, were gone back unto their own country, for that thy heard the persecution was ceased, they were hindered from building the monastery, as they desired to have done. and finding S. Jerome to favour their intent, as a thing agreeable to that which he preached and taught and also proffer to defend them from all that did deprave, or backbite the act, for they feared him much, as also to speak in their behalf to pope Damasus, who loved him dearly, they builded up the monastery they desired. The ladies, that began this laudable work, were Sophronia, Marcelia, Melania, Paula and Eustochium: and many others followed & imitated them.  
S. Jerome instructed them all in the way of perfection, he willed them to read spiritual books, to pray often, to be humble, charitable, and chaste: but especially, to frequent often the sacraments of Confession and of the Eucharist. These and such like were the persuasions S. Jerome used to these devout women, because he desired their increase in holy life. And though this caused in Rome some murmuring, as being a thing unusual, yet then seeing how these religious women profitted in virtue, and how some that were before gadders abroad, delighting in gay and rich apparel, in novelties, and vanities, and idle talking, were now quite changed from these thing, and seemed to be the blessed handmaids of God, the murmur ceased, yea S. Jerome was extolled, and highly commended, as the diviser of this holy work.  
When he passed by the streets, the people kissed his garments, and said openly that when Damasus died, he should be his successor. This was the speech of every one in general: yet some private persons wished him evil, and sought to wreak their malice on him, because he did publicly reprove their faults.  
At last they took this occasion to slander him. The religious women being many, it was expedienr, that they should be in divers places, and we may think, that Sophronia, Marcelia, Melania, and Paula, had them home to their houses, and that in those places they used their holy exercises. S. Jerome visited them oftentimes, and came unto the houses, where they remained, for at that time, they had no grates, nor any such enclosures, as the nuns of our time have, which is done with great discretion and wisdom, let heretics bark thereat, as much as they will, for thereby are avoided and prevented many inconuenientes. Well: S. Jerome visited all these religious women, but he went more to the house of Paula, then to any other place, for there (as it was apparent afterward) was most virtue, and good life to be found.  
The enemies of S. Jerome, at these often visitations took occasion to slander, and murmur at him, and said; it was not well done, as they thought: for though Paula was old, Jerome was not old, being then but. 40. years of age, and moreover, there was Eustochium the daughter of Paula, and other young women, in the house. They meant that, by the other religious women, which were in the house of Paula, and by her maids and waiting women: for Paula and the religious women, that remained with her, were of the richest and chiefest Ladies in Rome. These enemies of S. Jerome wear so void of shame, that they hired a man (who, as it is thought, belonged to Paula) who said much evil of S. Jerome, and charged him and Paula with dishonesty.  
These adversaries of S. Jerome led this naughty fellow up and down the town, to defame the holy saint, and told it to every one in manner of a scoff and of a jest. It may be it came to the ears of Pope Damasus: but were it so, or other wise, the man was taken, and tortured to confess the truth; and at last he confessed, that all was untrue and false, which he had said of S. Jerome. The holy saint seeing the dealing of this man, and perceiving, how his enemies had contrived to put him to utter shame and reproach, and also remembering the quiet repose he had in the desert, and what favours and graces he had received there of our Lord, and the time, he had there to study, and to write. All these things united caused him to make a resolution to forsake Rome, and to return into Syria, as he saith himself, writing to a Lady called Asella, in this sort.  
I know not, nor cannot imagine (noble lady) what thanks I am to yield unto you for the great affection you bear unto me, for our lords sake God is able to render unto thy soul, the reward it deserveth: although I am, (as some think) a hateful creature, and very vicious; yet dost thou well to account me for good, though to thee be spoken much evil of me; because thou notest, who saith it, and of whom they speak. They that speak evil of me (as is evident and apparent) be deceitful, crafty, and cavilling wicked people. In three years I lived with them, many religious women followed me, unto whom and unto others with them, I expounded the sacred scriptute, I preached and taught them, how they should serve God, and do unto him acceptable service let them say, if they can, if in all this time, they saw any thing in me, not fit for a good christian? They say I am a man, and that I ought not to converse with women, which indeed I would not have done, if I had not kowen the virtue and sanctity of the holy persons, with whom I conversed.  
If before time they gave credit to the fellow, that defamed me; why do they not also believe him now, since he hath denied all that, which he spoke before to my reproach? There was but one man, that at the first condemned me, and the same man saith now that I am innocent. But o the frailty of man's nature, how soon will they believe that, which they desire, be it never so false! Before I knew the house of Paula, all the city commended me, and every one said, I was worthy to be Pope, and also wished it: they called me a holy man, and compared me unto s. Damasus: I ask this question, if ever they saw me go into the house of any dishonest woman? was I ever delighted to look after women with sweet perfumed gloves, or decked with gold or pearl.  
There was never a lady in Rome, that could get me to visit her, or to come unto her house, but she only, who with lamenting and fasting, had made her face wan and pale, & her eyes little better than blind: she that was so continually in prayer, that many times at the sun setting, and at the sun rising in the morning she was still at her prayer. Her ballers were hymness, her words were the holy Gospel, her delights were chastity, and her life a perpetual fasting. None could please me, but she, that I never saw eating. Assoon as I began to honour her, for her deserved virtues, I strait was abandoned of virtue, in the eyes of the envious: O envy, that first dost bite and tear thyself? O the malice of Lucifer, who ceaseth not to persecute virtue and sanctity.  
I have written unto thee these few words, in haste, (being now entered into the ship,) but not without tears, & grief at my heart: yet do I render thanks unto my God for granting me this favour, that I am abhorred of the world. Make thy prayers unto our lord for me, that when I am gone out of Babylon, he would guide me in peace unto jerusalem, lest that Nabucodonozor enthrall me. Some call me enchanter, and so was our Saviour called, but the servant cannot be greater than his master. Others say that I am a deceiver, the same was said unto S. Paul the Apostle. My soul feeleth great consolation in this, that we are to enter into heaven by good report, and by infamy. These and other things S. Jerome wrote in that epistle, by which may be known the occasions of this departure from Rome, to wit: because his adversaries ceased not to slander him.  
Being departed thence, he passed into Syria, & visited Epiphanius B of Cypress, & Paulinus B. of Antioch, his two great friends, who had brought him to Rome, & left him there, they departing assoon as pope Damasus had accorded their variance. S. Jerome visited also those religious men with whom he had been before time, & desired to stay with them, but importunated by his friends, he went to Bethlehem, where he built a monastery. To defray the charges of it, he sent authority into his country (as he himself writeth unto Pammachius) to have all his patrimony sold, 
ep: 26.  and with the money made thereof, he caused the Abbey to be builded. When it was divulged & bruited in that country, that Jerome had chosen his habitation in that place, it cannot be expressed, how people resorted thither from all parts, especially from Rome. The holy woman Paula with other devour women went thither, (though the other returned, and she only stayed there until her death) Paula sold her lands and possessions in Rome, and with the money coming thereof, builded four monasteries in Bethlehem; three for women, and one for men. It may be that she caused the monastery, which S, Jerome had built before to be enlarged and made bigger. S. Jerome was the superior, and governed the monastery of men, and Paula governed the other three made for the women; being so discreet and holy, that she ruled those three in good sort, dwelling now in the one, and then in another.  
There S. Jerome ended the writing of his admirables works, which the church keepeth and esteemeth at this day. He translated the Bible viz: the old testament out of the Hebrew into latin: thee new testament out of Greek into latin: and wrote commentaries out of Greek into latin: and wrote commentaries on the greatest part there of, and expounded it excellently. His books being spread through the world (beside the many epistles, which he wrote almost with out intermission, unto sondy persons) caused every one to find and know his sanctity, and profound doctrine; and to accept and account him for a very good and sound Catholic; for some had at the first doubt thereof, by cause of that, which Ruffinus his adversary wrote against him. One of these was S. Augustine, who at the first had a distrust in him, but afterward, he bore unto him such love and affection, that being Bishop of Hippo, he sent one of his trusty friends called Alipius, and other of his priests to visit him, on his behalf; and to be instructed by him, reputing it for a great honour and credit (knowing as he knew) to be the disciple of the disciples of S. Jerome. There went persons of great account from all countries to visit him, as Paulus Orosius did, (who was also sent by S. Augustine) Severus Sulpitius, Apodemius, and other rare and renowned men. And though the voyage was long, and the danger great, yet all that seemed a small thing, to see thee venerable old man S. Jerome, replenished with sanctity and learning.  
This holy doctor wrote incessantly against heceticks, and persecuted them with out any intermission, and they were afraid, and trembled to hear him named. Origen had written many books before the time of S. Jerome, all which he read, taking great delight in his delicate and fine wit, and for affection called him his teacher; but for all that he did not pardon nor spare the errors he found in his books: yea, he impugned them to the uttermost of his ability. S. Jerome was subject to many infirmities caused by continual study, and the hard austerity he had used to ward his body: so that some times he remained whole years bedrid; yet ceased he not, but indited to others that wrote, so that he composed many books, being occupied in that exercise 30. years, as he writeth himself.  
The country of Greece did much honour this glorious doctor, by translating the works he wrote in latin into the Greek tongue.  
It is said by S. Jerome that as he read one day unto his disciples (whereof he had many in ordinary, from many parts) there entered into his school or place of lecture a lion halting. All the scholars ran away; but the holy doctor received him without dread. when the lion came near, he lifted up, and showed one of his forefeet wounded with a thorn, which was run into his foot, and the holy man dressed it, and when it was hole, the lion would not departed, but attended in the monastery; as if he had been tame and domestical. This story I tell, because he is painted with a lion by him.  
It is also said: that S. Jerome appointed thereto by Damasus the pope, set in order the office of the Church, dividing the psalms for every day of the week, and apointing that every one should end with this versicle: Gloria Patri etc. Sicut erat etc. He appointed also the Epistles and gospels for all the year, with the lectures, and prophecies that are red in the office of the mass.  
S. Jerome being employed in these holy exercises, and such like, in answering, and assoiling doubts, which Bishops, and other religious persons sent unto him, from all parts of Christendom, and also in giving advise to people that were in necessity; he came unto such perfection, that he was rapt and translated some times in spirit, among the Quires of Angels; and began in this life, to taste the reward of his pain and travail, though there remained some other afflictions for his old age, which was a feebleness, that he could not rise from his bed: and, as Sigibertus saith, he had a cord tied to a piece of wood over his bed, and he held by that, when he desired to turn from one side unto the other.  
His infirmity increasing, and he knowing the hour of his death approached, commanded the B. Sacrament to be brought unto him, and then communicated with great devotion: which when he had done, he yielded up his spirit unto God on the 30. day of September, about the year of our Lord 422. Honorius and Theodosius the second being Emperors. Marianus victorius in the life of S. Jerome saith: that this holy Doctor died at the age of 99 years, as some Authors hold, for some others say otherwise. It is most true and assured, that he lived till his decrepit age, as S. Augustine saith in the first book against julianus.  
His blessed body was buried in Bethleham, and after ward in process of time, it was brought to Rome, and laid in the Church of S. Maria ad presepe. which at this day is called S. Maria Maior. God showed many miracles by means of this holy saint aswell in his life as after his death. The Church accounteth him for one of the four Doctors, and maketh a great feast of him, and especially in Rome, for that there he studied, there he was baptized, and there resteth his blessed body.  
It is also very fit that france should keep it festival, for there he was a good space, and saw the principal places of that king doom: Germany is also obliged in like manner unto S. Jerome, for that he wrote a book of it, and made the country famous. Greece is in the same debt, for the commodity they reap by the books of this holy doctor, which are translated into their language. Egypt is also deeply in his debt, for that it enjoyed a long time his company and blessed conversation.  
The deserts of Syria are in the same debt. for the austere penance S. Jerome did there, doth nobilitate and make them famous.  
Bethlehem shallbe reckoned in this account: yea and we may call it happy for two respects; first and principally, because our lord and Savyor JESUS CHRIST was borne therein, when he came to live in this world: and also, but in far lower degree, for the S. Jerome died there to live in heaven.  
But above all other provinces Spain oweth an especial duty unto S. Jerome, for the many epistles he wrote to particular persons therein, as also for that after many hundredth years that he died in Bethlehem, it seemed, he was raised to life in Spain: not he in person, but his name and religion. for in the time of Pope Gregory. II. the king Don Alonso the. II. reigning in Spain, there came out of Italy two holy hermits into the kingdom of Toledo in Spain: and by their good example of life, and holy admonitions, others were converted unto that holy religious order. Don alonse Peccia Bishop of jaen, and Petro fernandez Peccia his brother, and Hernando Laguez chief chaplain of the king's Chapel & Cannon of Toledo, who being elected Archbishop thereof, refused that dignity: & beside these many other noble men of mark and quality.  
Many of the before named chose that life, for that they had conceived a great dread and fear of the king Don Pedro, who at that time reigned in Castille (after the death of the king Don Alonso his father) because he had a delight to shed man's blood; so much, that if the offence or fault were never so small, he caused very rigorous punishment to be inflicted upon the delinquents: which severe kind of justice was not used to be excuted in Spain Wherefore the king gained thereby the surname of Cruel to this day. I cannot tell, if the doing of his Chronicler who did smally befriend him, (as it seemeth for some private respect) did not help forward to settle & confirm that odious name of Cruel unto him, from that time unto this.  
All these lived together certain years in the desert. than they besought Pope Gregory, to give them a habit and a rule under the name of the hermitts of S. Jerome: but the Pope gave unto them the rule of S. Augustine, the name and habit they have at this day. This order was confirmed in the third year of the Popedom of. S. Gregory on S. Luke's day in the year of our Lord 1373.  
The order which is called in Spain of the Isidori which is also of S. Jerome was instituted in the time of Pope Martin the 5. by friar Lopes de Ouiedo, professor of the monastery of Guada Lupe, who out of S. Ieromes works took a rule, which is printed with his other works. and with the help of some that desired to follow it, and with licence from the sea Apastolike, he founded certain monasteries in Italy, which are called Isidori, or the congregation of friar Lopes. Of the first named religious men of the order of S. Jerome there be in Spain many worthy monasteries, but in especial fifteen which are called. Royal, because always they have been favoured by the kings. They were especially favoured by the Catholic king done Philip the second of that name who built them a monastery an college in the Escurial under the title of S. Laurence the Royal, and the rule & institution of the glorious S. Jerome. In which place be many rare & singular relics of saints; many pictures & Images; the works of famous painters, and carvers; many books of great vale we; much rich stuff for the church; Chalices, Crosses, and other things, for the service of the Altar. and there also is buried the corpse of the mighty Emperor Charles, the fift of that name, and other of the blood Royal.  
By these and other the great and costly things in this Royal house, evidently appeareth the devotion of the said king Don Philip toward the glorious Doctors S. Jerome, and his blessed religious order. wherefore we may hope that the same saint willbe his good advocate unto God, that his Royal person and also his Realm shall encreasein temporal and wordly goods, and also that he shall enjoy the celestial kingdom of heaven, by the intercession of this blessed saint. To the which God bring us also, of his infinite mercy. Amen.   
The end of the month of September.   

OCTOBER.  

The life of S. Remigius.  
THERE shall spring a fountain, saith the prophet joel, 
Cap. 3  and come from out of the house of God, and pass by, & water the brook of thorns: in which words the prophet doth foretell us, what shall happen after the latter judgement. The body of a mortal man is fitly resembled in a brook; for it runneth swiftly to death and perdition: nay further it is a brook of thorns; for that, of itself, it produceth nothing, but evil desires and worse deeds, shalt wound and pierce the soul like thorns. But a fountain, after the latter day, shall spring from out of the house of God, and water these thorns; whereby are deciphered those streams of glory, which shall overflow the bodies of the elect, and adorn them together with their souls.  
The Gloss saith, this text may be well applied to the primitive Church; when the Apostles, and preachers of the Gospel, did in the manner of a fountain, spring from out of the house of God, from the Catholic Church, to water which their heavenly doctrine the thorny brook of Paganism. In this sense it fitteth that glorious Archb. of Rheims S. Remigius; who was indeed a fountain of life, that springing from out of the house of God, with the sweet and pleasant streams of his life and doctrine watered that river of thorns Clodoveus: who being a king and worshipper of Idols, was converted to the faith by S. Remigius, and with him all his court and army of men. The life of this glorious Saint was written by Hinc marus Archbishop of Rheims in this manner following.  
WHEN the hand of our Lord did chastise the Frenchmen for their sins with along bloody war, which the Vandals, a fierce and cruel nation, did wage against them; there dwelled in the desert a holy Monk called Montanus, who had lost his sight by continual bewailing the sins of his nation. For knowing that all their afflictions and scourges were caused by their many fold offences, he continually prayed, and with tears beseeched almighty God, to redress all their miseries, and grant them pardon for all their sins, and be contented with that punishment, he had already inflicted upon them. God vouchsafed at length to hear his prayers, and grant his request; wherefore he did reveal unto him, that shortly there should be borne a child, whose name should be Remigius, that, coming to be Bishop, should with his preaching and good example with draw men from vices; convert them to God, appease his wrath, and stay his punishment. He revealed also to this holy man the parents of this Child Emilius and Cili●ia; people of great religion and charity, of noble blood, and great revenues, living in the tertitory of Laudum.  
Montanus went and acquainted them  his revelation, whereof both had some doubt, by reason that both were stricken in years: but especially Cilinia could not be induced to believe it. Be thou assured, quoth Montanus, thou shalt be a mother; give suck unto thy son with thy own milk; wash mine eyes therewith; and I shall thereby recover my sight. All things happened, even as the holy monk had said: for Cilinia conceived, and brought forth a son, that was called Remigius: she gave him suck with her own breasts, and washed the eyes of Montanus with her milk, and he therewith recovered his sight, as he had foretold. The virtue of this saint did shine so clearly in his childhood, that, even in the day break of his life, he plainly declared, how great would be the daylight of his perfect age. He was sent to school; where, in a short space, he did not only profit much in knowledge and learning, but also in holy and virtuous life: making learning to serve as a light to guide him in the path of virtue; & virtue by allaying the storms of passions, further him in the course of learning. when he came unto the age of. 22. years Bennadius the Archbishop of the city deceasing, the people assembled for the election of another pastor. and fixing their eyes on that holy Saint there present, said there was not any more fit them Remigius, to succeed in that dignity.  
The holy young man being there, was troubled much in mind, & made many excuses; saying, that so eminent a degree was full unseemly for one of his age, and conversation; that the usage was, not to elect beardless youths to an office convenient only for men well stricken in years, or of a consistent age. Unto these allegations they made answer, that his virtues supplied the defects of his age, and therefore they had determined, that he should be their Pastor and prelate. Whilst the people and Remigius were thus at variance there descended on a sudden a great light from heaven, like unto a beam, which rested on the head of S. Remigius.  
The wonderful marvel of the celestial election and confirmation of S. Rimigius in the prelacy proceeded further: for beside the light, his head was found to be washed with a heavenly dew or liquor, and all they, which were present, felt the most fragrant and sweet smell, that might be, coming from the same. All the people, beholding this wonder, with one voice praised God, and gave him thanks, that he had vouchsafed to show plannely, that the election they had made was acceptable to him. S. Remigius durst not make any further resistance, lest it should seem that he withstood and gain said the will of God. So he was made priest, and consecrated Bishop by the other Bishops that dwellt there about.  
Assoon as he had accepted this high function, he made evident demonstration, that he was of sufficient ability to exercise the same: he showed himself to be an almose giver, vigilant, devout, courteous, perfect in doctrine and charity; his conversation was celestial; his words were all kindled with the fire or God's love. He was affable, and always pleasant in countenance, but with gravity: his preaching was of that which was necessary for salvation of souls. & what he preached in words, he practised in works. He moved them, that looked on his face earnestly, to devotion; for in him did shine clearly the lively portraiture of santity. His sight was dreaful and awful unto the presumptuous and proud; but very mild and gracious unto the lowly and humble: Toward goodmen his aspect was loving and pleasing, as S. Peter's was: but to the wicked his countenannce was grim and stern, like unto S. Paul's.  
The riches of his soul were so great, that notwithstanding they could not be seen with corporal eyes, nor expressed in words; yet were they manifested by his external works. He fled Idleness; and worldly pleasures were to him displeasant: & on the other side, travail was to him best pleasing, and he had a delight to be contemned. In his sermons he did especially reprehend the vice of carnality, and willed his hearers not to account their own wife's foul: or to think the wife of another man fair or beautiful. He was in diet temperate; and he sometimes, (because he would not seem hautey or proud,) called some of his poor kindred and friends to his table.  
Sometimes the little birds were seen to fly in at the windows, and to sit on the table's side, or on the platter, and he gave them some what to eat, and when some flew away, others came back. At this S. Remigius took occasion to give spiritual refection unto the guests that sat at his table, saying. See, these bitle birds do not sow nor reap nor have no granaries wherein to conserve their goods; and yet God doth not abandon them, but provideth for them day by day; how much more will he provide for man, for whose sake he shed his precious blood, and lost his life? aught not man therefore endeavour to do the will of God, and be unto him obedient, as these little birds be? He said also: This meat was not dressed and ordained for these little birds, even so, the goods which our fore fathers have left us, or that we have gotten by our labour and travail, we ought to bestow part thereof cheerfully among poor men; to the end God may make us partakers of his glory in his kingdom, out of the which the devils were cast for their offence. This good Prelate visited oftentimes his Bishoprik in person, and committed not the same unto any other.  
It happened that on a time, he came unto a place called Calmaciacum: there was a man possessed of an evil spirit, which made him also blind, from the time of the first entrance into him. S. Remigius prayed for him, and the foul fiend departed; the man recovered his sight, and was free from all evil, for which cause he gave unto God infinite thanks.  
Another time the good Bishop being in the city of Rheimes, lodged in the house of the Church of S. Nicasius martyr, sometime B. of that city, there befell a great fire, which burned a great part thereof: Notice hereof came to S. Remigius, who first prayed, and then went unto the place, where the fire was raging and burning with such fury, that all thought it would have consumed the whole city. The Blessed man made the sign of the Cross against the fire, which approached toward him, and it fled from him, and he followed it so long, until it came to be like a great bowl, & drew back to one of the gates of the city, and issued out of the same, to the great amazement of all the beholders. In the Church of S. john Baptist in the same city, he cast a devil out of a damosel, which at his departure, did so afflict her, that he left her for dead: S. Remigius made his orisons for her, & restored her unto life.  
At that time France had suffered many afflictions, by divers tyrants that made war upon it: one of them was Clodoveus son to Childericus, who was possessed of the greatest and best part of that Realm. This Clodoveus was a Painim Idollater, but had to his wife Clotidis a holy virtuous Christian woman, of the house of Burgundy. She had many times persuaded the king to be baptized, and to be come a Christian, and he excused himself, alleging that the soldiers of his army would kill him, if he did so.  
On a time being in war against the Allemans' and Suevians, and fight with them, he fell into great danger, not only to be discomfited, but also to be slain in the field. Clodoveus had in his company a Christian, the duke of Orleans, who advised the king to make a vow unto God, to be made a Christian, assuring him thereby the victory over his foes. Clodoveus made the vow, & every thing succeeded according to his desire; for he not only was victorius in that encounter, but he also made that province subject unto his crown.  
Then he returned with victory unto Paris, his place of residence, and made relation unto the queen Clotildis of the vow he had made, who being joyful of it, sent messengers for S. Remigius to come and confer with the king. The holy Bishop came and spoke with the king, and showed to him such pregnant reasons, that he was fully resolved to be baptized. The thing that stayed him was the fear, that his subjects would rebel against him. To put that doubt out of the king's mind, S. Remigius talked privately with ●he principal men of the king's host, and some times he preached to them in public. These private and public speeches of. S. Remigius were of such force, that all said, they would be baptized, if the king was.  
The day wherein the king should be baptized, was appointed: and much people were assembled; and all the chief men were in the Church, where the blessed Sacrament was to be celebrated. The king being upon the font, the priests (by God's permission) had forgot to bring thither the holy oil, and when the king should have been anjointed there with, S. Remigius perceived the want thereof. The throng of the people was so great, that it was impossible to have it brought so soon as was fit: so that the holy saint was much perplexed, but he had in his heart recourse unto the father of mercies, beseeching him to help him in this necessity, lest there should arise any offence among the people: and behold, a Dove, caring in her bill a viol with holy oil therein, was seen evidently to come, and put it into the hands of S. Remigius, and then to fly away again. The holy saint, after he had given thanks unto God for this favour received, anointed the king with that oil, after the accustomed usage. The sweet odour of that oil was so great, that the king and others, who had seen the miracle, were astonished thereat, and rendered unto God infinite thanks for the same. Clodoveus was then named Lodovicus, and unto S. Remigius aswell the king, as the other noblemen that were baptized that day, showed many favours, and gave him many possessions, and other revenues; which he distributed among the Churches of his Diocese.  
S. Remigius in his old age knew by revelation from heaven, that there would ensue a great dearth and scarcity of corn in all France: and therefore he, like another joseph, gathered good store thereof against that time of necessity, and heaped, and staked it up in a village called Celtum. This being done, certain country clowns upon a festival day (having little to do) talked together of the great store of grain he had collected: And one of them said: This Lazy old man (for so they called him for his great age) will I think, by his engrossing, become a merchant of corn. Another instigated by the devil said; let us set it on fire & burn it, and so he shall not gain by his merchandise: The others assented; and so in an instant they set fire to the stacks, and burned much. As it happened, S. Remigius was not far of, and being told of this accident, he speedily got to his horse, and went to see if he could remedy it, but when he came, he found it past recovery. It was in a cold evening in the winter, which also was a vexation to the holy man, by reason of his age, and so he alighted from his nag, and came near to the fire to warm himself, with out any alteration of his countenance, and said, God will not forget to punish him that hath done this evil, & loss unto poor men. and so it came to pass; for the peasants that set fire to the corn, became crook backed, and all their children that came of them were so also: The Author that wrote this life saith he hath seen some of their race, crook backed.  
To end; the time long desired by S. Remigius, the day of his death approached, by which he hoped to have the reward of his travel, tolerated for the love of his Church, in governing the same, by the space of 74 years; for so long he had been Bishop. In all which time, he never did thing, that was not fit or convenient, neither did he omit to do that, which he ought to do. Understanding that the hour of his death approached, first he set in order the affairs of his Church; then he provided to have long orisons made for him, and desired to receive the holy Sacrament; and so finally he yielded up his soul unto his redeemer, who had bought it with his precious blood, being then 96 years old, in the year of our Lord 545 on the 13. day of january. But because the holy Church on that day solemniseth the octaves of the epiphany, the feast of S. Remigius is put over, unto the 1. day of October, because on that day his body was translated.  
He was first buried in a Church of S. Christopher, in the same city of Rheimes: but because the Church was little, and the concourse of people, which came to visit his sepulchre, great; it was made bigger and larger, and of more curious and costly workmanship: in especial there was made a most beautiful sepulchre, for the body of the holy saint. but when they would have carried it thither, they found it so weighty & so heavy, that no human force and strength was able to move it, in such sort, that all the clergy and people which were assembled to make that translation, were pensive and sorrowful; yet stayed in the Church, singing hymns and spiritual songs. staying in this manner, they fell in a fast sleep; and when they awaked, they found the blessed body carried into the new sepulchre, by the hands of Angels: whereupon it was ordained in regard of this miracle, that the feast of S. Remigius should be celebrated on that day, which was the. 1. of October, as now it is.   

The life of the Seraphical Father S. Francis.  
WE READ of king David, that when he was persecuted by Saul, 
1. Reg 27.  he never stayed long, but continually travailed from one place to another, to escape his hands. Once he came to the court of Achis, king Geth, who was a Phillistin: being known of the courtiers, he was led unto the king, that he might also see, and knew him, that had killed in the field the most valiant Champion of all the Philistians, Goliath the Giant.  
David feared that coming before the king, he might incur danger of his life. wherefore to free himself of that peril he used a kind of policy, in which he showed himself as wise, as he had before time valorous. His craft was to feign himself foolish & mad; make faces and diffigure his countenance in divers strange fashions; to pull at one, and after at another, and if any catched at him again, to slip away from them; as also to let spi●tle fall on his beard, and such like frantic toys. The king seeing and thinking this to be done for nought but mere foolishness, scoffed at him, and said to his courtiers: To what end have you brought this fellow hither? want I fools in my house? take him away. By this devise David was delivered from the danger of death, and out of the hands of the Phillistims.  
O blessed Patriarch, and Seraphical Father holy S. Francis? how well and how perfectly wast thou pictured in this pattern? Thou, like a new David, being yet very young waist persecuted, not by Saul, but by the devil, that endeavoured and laboured to deprive thee of the life, not only of body, but also of soul. Achis the king of Geth is this world, in whose court thou wast, and continuedst for a time, in company of other worldly men. These made thee known to the world: and the world did fix his eyes upon thee: But thou, fearing dangers, which hung over thy head, to deliver thy life out of his hands didst like a wise man feign thyself a fool. Thou didst alter thy countenance: when forsaking all, that the world esteemeth, thou didst embrace that which he most despiseth: When flying from all pleasures and delights, thou didst make choice of contempt and afflictions. Thou sometimes didst cherish one, sometime another, thereby seeming to catch hold of them: but if any began to lay hold on thee, to make the live in sin, as others; thou didst avoid and fly away from them. Thou didst many other things as a fool, according to the judgement of the world, as in loving and seeking poverty; in appareilling and using of thy body, not only meanly but, also rigorously: whereby the world reputed thee a fool and a very dizzard. But thou like David, by this diligence, wast delivered from out of the hands of Philisteans, the hands of this world, that so thou mightest fight and make fierce and cruel war against him: not only by thy own person, but also by thy sons and by thy daughters, the religious people of thy holy order: who continually waging war against this enemy, obtain many glorious spoils and victories. I have taken the life of this blessed Saint out of the writings of S. Bonaventure, S. Antoninus of Florence and others.  
SAINT Francis was borne at Assisium, a city in the valley of Spoleto in Italy, in the year of our Lord 1182 and his father was a merchant called Peter Bernardo. At his Christening he was named john; which name was after at his Confirmation changed into Francis, for so was the will and pleasure of his father. He was brought up well, and had good education, as being the eldest son of his father; who set him to learn both Latin and French, intending to make him his factor in merchandise; whereunto the knowledge of many languages was, as he knew well, very necessary.  
S. Francis being come to years of discretion began to help his father in his traffic, aswell within, as without the city. And for that, by this means, he was as chief master, and much money was returned through his hands (a thing most perilous, and pernicious for young men) he spent very prodigally in what he liked. This wrought many young men of his years, and of evil behaviour into his company; who moved him to live, as they did, drowned in lasciviousness, in riot, and youthful vanities Thus he gave himself wholly to delights, to feastings, and vain company; and yet always in this evil behaviour he showed some tokens of what he should then, and what he would be after ward. On the one side, he omitted not to commit all sins, with out any fear: yet on the other side, he did some good deeds; as giving of almose in liberal sort: for naturally he was very compassionate to the poor.  
One day it fell out, that a poor man asked an almose of him; and he because he was very busy, gave him none. The poor man departed: & assoon as Francies perceived it, he reproved himself; and running after him found him out, and not only gave him almose, but also very lowly craved pardon of him; and forthwith he also made a vow, that from thenceforth, he never would deny to give any thing, that was demanded of him for God's sake, if it lay in his power. And persevering in the observation of so worthy a vow, even until his death, he received many especial great favours of God: one was, that as often, as ever he heard these words for God's sake; so often he felt a great tenderness of heart, the cause of great consolation.  
In regard of the Almose, and other good deeds S. Francis did, God sent him many good inspirations, which served as means to pull him out of that evil course of life, in which he lived. One of these means and motions was a whole years imprissonment in the city of Perugia, among other citizens of Assisium, caused by a controversy between these two cities. Francis in this prison showed himself a man of great courage in adversity, as being always merry; and comforting other his fellow prisoners, that were pensive and sad. Peace was concluded between these cities; the prisoners were discharged; and Francis fell again to his former courses; prodigally spending his father's goods among his companions, in feasting, gaming, and carnality: and this life he led until he was 25. years old.  
Coming to that age, God did call him again by a long and grievous infirmity, the book wherein man learns many good lessons. First he learneth a lively and feeling knowledge of this truth, that he is mortal; and that his health is not of himself. He learneth moreover to know his sins, seeing that sickness is often times caused by them. He learneth also to fear hell fire as more nearly threatening deserved punishment; which fear doth more earnestly stir him up, to desire and thirst after eternal joys. He learneth to despise all worldly riches, as things that cannot restore him to health. He learneth to prepare himself to die, seeing infirmity the harbinger of death in his lodging. He learneth to fear the just judgements of God, making this discourse: if in time of Mercy he chastizeth and scourgeth us thus severely, what will he do in the time of justice. All these things S. Francis did learn by that sickness wherewith God did visit him. Where fore being restored again to health, he arose from his bed with great fervor, and purpose to profit in the way of our Lord. Forthwith an occasion was offered him: for a poor man in evil state & ragged clothes asked him an alms, as he was going out of doors. S. Francis looking on him, knew him well; for he was a gentleman fallen to decay: & such compassion came into his mind, regarding him as if JESUS CHRIST were in the likeness of that poor man, that turning aside, he pulled his new garment of his back, & coped with the poor man his ragged clothes. The night ensuing, as Francis slept, he thought he was in a fair room, where in lay many rich pearls and jewels of inestimable price; there he also did see our Lord JESUS CHRIST, for whose sake he had given the garment to the poor man; and he heard him say: I keep these rich jewels for my soldiers, who take up my Cross on their shoulders, and follow me. S. Francis arose with an ardent desire to get part of those riches; and studied (as he went) how he might obtain them. Then thought he, perhaps it is the will of God, I should be a soldier in the war against the Infidels, in the holy land; wherein the Christians did were a Cross on their armour, to gain the Indulgences given by the Pope to them, that took the Cross. S. Francis therefore intended to have taken that Cross; and to that end bought him horse and Armour: but it was revealed unto him from Heaven, that God's holy will was, he should be a soldier in an other manner. This caused S. Francis to be very careful, to know what was the will of God.  
Sometines he would go into secret places, and there pray and shed so many tears, that his eyes did verily seem two fontaines. those tears proceeded from the remembrance of his life past, & of the lewd spending of his time. He oftentimes said: Ah wretched sinner that I am? how heinous an offender am I? Oh what an evil reckoning can I yield to God of the flower of my years? how blind was I, to commit so many sins against my God, who is so gracious, so mighty, and who hath showed me so many favours and benefits? I am now handled even as I deserve: at this present he is deaff to me, and will not declare in what sort his pleasure is, I serve him; for that I have been deaff to him, who gave me so many good inspiration. Thus he prayed incessantly, desiring God to disclose and declare his will unto him, and what he should do the better to serve him.  
S. Francis doing thus; one day he came into the Church of S. Damyan, near to the city of Assisium, and kneeling before the Rood, instantly desired JESUS CHRIST, to deliver him from this anxiety and doubt, and also to declare his will unto him and with that he heard a voice say unto him: Francis, Repair my Church which is ready to fall. He was somewhat afraid, when he heard the voice, but was forth with comforted; imagining, that God did bid him repair that Church, wherein he prayed. Whereupon he diligently went to put it in effect; and getting good store of merchandise together, and having sold them, he brought the money, and gave it unto the priest of the Church; but the priest would not take it, for fear of S. Francis his father, who, (as he knew right well) would storm and chafe thereat. S. Francis seeing the priest refuse the money, put it all in a purse, and threw it to him, and told him, what he should do therewith. The father foe S. Francis hearing that his son sold his wares for ready money, under their value and the true worth, and imagining what the matter was, went to seek him with a heavy heart: & hearing he was gone to the Church of S. Damian, thither he went to follow and find him. S. Francis saw him coming a far of, and to avoid his fury, hide himself in a vault. His father in a rage came to the Church, and not finding his son there, began to quarrel with the priest, who being affrighted with his threats, said to him: your son was here, and would have given me this money, and I would not take it; whereupon he threw it on the ground, & went away saying: that I should repair there with this Church, that needed repair. His father took the money and said; the money is mine. and his choler now being some what allayed, he returned home, longing to find his son, that he might give him some reproach full punishment, for that he used in this manner, to spend his goods.  
S. Paul saith; 
1. Tim 6.  that Avarice is the root of all evil: and his father being covetous, it is no marvel though in him were many evils, and that he did so like unto the devil, as he did in this. It is the use of the devil, not to persecute them, that be his prisoners; but them that escape out of his hands: as Laban did; who persecuted not jacob, as long as he remained in his house; 
Gen 3  but pursued him, when he departed. So doth the devil also, for when one flieth from him, he pursueth him with a 1000 temptations. So did the father of S. Francis also, for as long, as he gave himself to a lewd and wicked life, he never examined nor reproved him; but when he was desirous and began to be virtuous, and to be good, he pursued him even almost to death. S. Francis lay close in the vault many days, continually and devoutly and with tears praying unto God, to let him know his will. At last he came out of the vault and went into the city, with a firm resolution, patiently to suffer all that might happen. Assoon as the people saw him altered, pale, and lean, and going dully, as if he had been out of his wits, in ragged and torn clothes; they cried after him in the street, as if he had been a fool. His father, being told of him, came out of his house into the street like a lion, and led him away, reviling, and misnaming him. He kept him in a house very hardly, and to disburden his furious rage the more upon him, he locked him up in a room, and bound him to a post. These things S. Francis abode and endured patiently.  
After certin days, his father had occasion to ride out of town upon some business; whereupon his mother a good Christian, and pitiful, having compassion on her son, and fearing her husband would do some further outrage, went to Francis, & weeping as she sat by him, she desired him to show a will to serve God, to for sake the world, not to spend his father's goods lewdly, to his great and just displeasure, and not to behave himself so as to be accounted a fool, whereby he was a shame & reproach to all his kindred. Having put this into his head, she unloosed his bands, and set him at liberty, and away went he from his father's house; who shortly after coming home, & finding Francis gone, was wroth thereat, and went to seek him. At last he found him, and to end all controversies between them they agreed, to go before the Bishop of Assisium & that there Francis should renounce his right and heritage due to him; and that his other brethrens should have it among them, lest he should spend it prodigally. S. Francis, the true & perfect lover of poverty, was content herewith, and when they came before the Bishop, he not only fulfilled his father's request, but also stripped himself of all his clothes even to his shirt, and gave them to his father, saying: until this time, I have called thee father, but from hensceforth, I will acknowledge no other father, but our father in heaven. The Bishop seeing this fervent act, and wondering thereat, stood up, and embraced him, weeping for tenderness, covered him with his cloak, and commanded his servants to bring him some  to put on. They brought him a very poor and coarse suit, and the holy man received it cheerfully.  
Taking leave and blessing of the Bishop, he departed from Assisium, and went to a hospital of lepers, and there remained certain days, attending on the sick, very charitably. He washed their sores, he cleansed their filth, and did eat that meat which they did leave. This mortification of the holy man was great; for before his conversion it was death for him to see a leper: yea, he would stop his nose and be ready to vomit: but when he began a new life, he was of a contrary mind; for if he saw a leper he thought he saw and Angel, and his sores seemed to be precious stones. In the time of this exercise, he used uncessant prayer. One day the B. man being at his prayers, he heard a voice, which said to him: FRANCIS: Change sweet into sour, and despise thyself, if thou wilt please me. The holy man judged by this voice, that God required of him some further service, then to stay in that hospital: wherefore he departed, intending to go unto Gubbio. As he went by the way, singing in the French tongue, thieves met & asked him, who he was? he answered: I am trumpeter to the great king: The thieves beign wroth at this his answer, and seeing they could make no booty of him, being meanly arrayed, they buffeted & kicked him; and then threw him into a ditch full of snow. Poor Francis got out of the ditch, and the snow, with much a do; but jocund he was and began a fresh to sing spiritual songs.  
When he came to Gubbio, an old friend who knew him, and wondered to see him in that weed, led him home, and gave him very good  of his own to wear. The study and care of this servant of God was, how he might best please almighty God: wherefore understanding, how the religious men of S. Augustine's order lived in poverty, obedience, chastity, and holy life; he had a desire to try if that manner of living liked him, wherefore he went to one of their monasteries, and desired them to receive him into their house Those religious men received him, and gave him (as Antoninus, and Sabellicus say) a habit of black say, and a leather girdle; which he wore but a while, neither did he persevere in this ancient order, for that God had appointed Francis to institute a new religious order.  
One day, being in in the Church, and hearing in the Gospel, that JESUS CHRIST sent his disciples to preach, and commanded them, to carry neither gold nor silver, nor any thing to eat, nor staff, nor shoes, nor two garments with them; he felt in his heart a sudden and unwonted joy, thinking these words were spoken to him: and that all which he had searched to know, (to wit ●n what course he might serve God best) was in these words declared unto him; & that he must expect no other answer. This conceit was so imprinted in the mind of Francis, that he thought it no time to stay any logner; but forthwith he put of his black habit of S. Augustine, and left of also the leather girdle, and put about him a poor and bare garment of course cloth, & guirded himself with a cord. He plucked of his shoes, and went barefoot: and thus having property in nothing, he began to lead a true penitent, and Apostolical life.  
He went from place to place, from one city to another, and preached every where, as God inspired him, his words were lowly, simple, and clear, yet so efficacious, that many which heard him, were moved to compunction, and amended their lives; and some despising wholly the world, clothed themselves in sack cloth, or other course habits, as S. Francis, did; and went and followed him. So that he had II. disciples, of which some were well studied in divinity and humanity; all which desired to serve God. The blessed man acquainted them all with his mind, which was to go and preach penance in divers places, dividing themselves, and so they did.  
After a while they met again all, at the place where S. Francis was, every one giving account of what he had done. And beholding the great profit of souls arising thereby, he had a greater desire to continue this exercise, in regard the very seeing of men ragged & barefoot, with such palefaces together with the consideration of their profound humility, & renouncing all property to any thing, (yea although they should not speak) was a preaching of penance, and did much good. But when they adjoined words agreeable thereunto, the more plain and the more simple they were, the more did they kindle the love of God, and were imprinted in the hearts of the people to their great good.  
S. Francis considering well all this, to the end that the institution might have a firm foundation, and go well forward, and increase he thought it meet to acquaint the Apostolic sea there with, and to desire the Pope to confirm it, for which purpose, he, and his disciples went to Rome, and carried the Rule with them in writing, to be shown unto the Pope innocent. 3. There arose some difficulty, when they treated of the observation of the Rule: for the Pope & many Cardinals were of opinion, that no new religious order should be instituted and that if any had an intention to serve God in religion, he might enter into some religious order already approved, as into the order of S. Augustine, or S. Benedict.  
It came to pass, that the Pope went to bed, toiled with affairs of the Church: and falling a sleep, dreamt that the Church of S. john Lateran was ready to fall, and that he saw a poor, bare, and abject man under propping it with his shoulders, sustaining, and keeping it from falling. Assoon as the Pope did behold S. Francis, he knew strait that he was that poor man, who upheld the Church of S. john Lateran with his shoulders. And considering the purity and sincerity of his heart, how he despised the world, and loved poverty; his constancy in this purpose of following that evangelical life written in his Rule, according to which he desired to live; and regarding also his great zeal for the salvation of souls, his fervent desire to imitate JESUS CHRIST, he said: without doubt this same is the man I saw in my sleep, & I suppose that this man with his good example of life and doctrine, will help to sustain and uphold the Church of God; and with all he granted unto S. Francis his request and desire, and confirmed his Rule, Vivae vocis oraculo viz: by word of mouth.  
Then the holy man made a solemn profession in the hands of the Pope, & so did all his company, promising to live after that evangelical Rule. when this was done, the Pope ordeinted S. Francis General of all the order. These things happened in the year of our Lord 1209. But because there was no Bull made thereof at this time, therefore the confirmation of this order of friars Minors is not accounted but from the time of Honorius the Pope, who 15. years after this, confirmed the same by a particular Bull▪ and other Popes since have confirmed and illustrated the same, with special graces, and privileges.  
S. Francis returned to Assisium, and with his brethren withdrew himself into a little house n●ere to the city, and there continued in prayer and meditation. From this house, they went to a little Church or chapel belonging to the Benedictine monks, who bestowed it freely upon S. Francis. This chapel was called S. Maria de Angelis, or by another name, S. Maria de Portiuncula. This was the first house, or form monastery of all the order The first time S. Francis came thither, he seemed to be very joyful, and said to his Friars: that this place should be the head of all his order.  
S. Francis then departed from thence, and so did all his brethren: and went preaching, not only in the city of Assisium, near unto them, but also in other places; especially the Seraphical father becoming an evangelical trumpet, passed through cities, castles and towns, preaching the word of God, not with eloquent words, or worldly wisdom, but with fervour and power and spirit of the living God. The people, who saw and heard him speak, thought him to be a man of a higher and another world: for his heart and visage was ever erected toward heaven, and he laboured to direct every one in his company, to think of the world to come. many were converted by his words, and many did keep him company: who for the desire they had to imitate JESUS CHRIST, followed the footsteps of the holy saint, whom they took for their guide, despising all kind of worldly goods, and embracing holy poverty.  
It would be tedious to recount all the things this holy father did, as his godly exercises, and the holy life he led, when he began to found his religious order: First, he was most abstinent in eating and drinking: his ordinary diet was bread and water, with some pulse, and sodden herbs: If at any time he was forced by sickness to eat flesh, when he was recovered, he would for a requital, repair the abstinence broken, with double austerity on his body. He so divided the year into lents, that he fasted almost all of it, eating but only once a day. His first lent began at th'end of twelftyde until Easter: Another he kept after Easter, for the coming of the Holy Ghost. Another for the Apostles S. Peter and Paul. Another against the Assumption of our Lady; and when that feast was gone, he fasted till the feast of S. Michael th'archangel and then at the blessed feast of All Saints, he began his Advent until Christmas. The bare earth was the ordinary bed for his weak and feeble body; and for a pillow he laid a stone under his head. He slept very little, but watched almost all night in prayer. His apparel was one gown with a hood, and a rope was his girdle: he went some times unto the desert places and mountains, to pray the more quietly.  
It happened on a time, that S. Francis being in the night in the desert Sacianum in a little cave, the devil called him by his name, and the blessed man answered him, not knowing who it was, that called him. The fiend said to him: There is not so great a sinner in the world, but God will pardon him, if he be converted but they that will shorten their days with rigorous penances shall find no mercy, before the heavenly majesty. The servant of God hearing these words was astonished; and studied, whither he did well or no, in doing such and so austere penance. But that he might know who it was that talked with him (by the permission of our good God) he was surprised with a grievous temptation of carnality: assoon as he perceived it, he threw of his , and gave himself a very sore discipline: and because it did not repel the assault, he hasted out of the cave, naked as he was; and tumbled up and down in the snow, of which there was much in that desert. When he had so done, he made seven heaps of snow in a round compass; and coming into the midst of them, said to himself: Thou my body; yonder great one, thou seest, is thy wife; these four be thy children, two boys, and two girls; the other two be thy servants: now thou must take pains to maintain them, and provide  for them all, lest they die for cold. But if thou thinkest it chargeable, endeavour thyself to live chaste, and to serve God only, which is a great deal better, and more easy. In this sort the holy saint over came the tentation, and the devil with shame departed away. The glorious father advised his friars to be abstinent, and to avoid Idleness, if they would be freed from such temptations.  
The great love S. Francis bore to CHRIST may be known by this, that there was never any so much desired to live, as he did to die, for CHRIST his sake. this moved him to go into Syria, among the Infidels, that he might obtain the crown of martyrdom: but he returned, for that he could not obtain his desire. Also the glorious father bore great love unto his neighbour, helping every one in their necessities, aswell of the body, as of the soul. It was his ordinary usage, if he saw any poor man with ragged clothes, to exchange with him; he used to all of them great respect and reverence: for he thought, he saw CHRIST in every one of them. The wonderful miracles he did work, as casting out of devils, healing of the sick, and raising of the dead, be so many, that, only of them, a just volume might be made. many of them are mentioned in the Bull of his Canonisation, which is a sufficient proof, that they be of good credit and Authentical.  
Such being his life and deeds; not only men, and they which embraced his Rule imitated him, but also women; as S. Clara a maid of a worshipful family in Assisium; who went to the convent of S. Francis, accompanied with the people of her father's house (although she had not said any thing to them, of her intention) and the glorious father S. Francis received her, and gave unto her a Rule whereby to live in a monastery. And within few days many other well disposed damosels came to her, who all lived under the Rule, that S. Francis gave her, which is called the order of S. Clara. So that this blessed father having also founded another order, there were three Rules ordained by him, all which were confirmed by the pope's.  
The first was of the friars minors, whose end is to exercise themselves in contemplations; and in the active life, by the exercise of preaching. The second Rule was of nuns of the order of S. Clara who be of two sorts; some have revenues and lands, and live in common: Some other have no revenues, and these are called of the first Rule, and live of almose. The third is of the Penitents, which are called of the third Rule: and these also be of two sorts; some have revenues, and live in colleges, and in common; and these be properly called religious persons, and the vow they make is solemn, be they men or women. The women of this Rule do differ from the nuns of S. Clara, in this; that they were no veils, and be not bound but only to the observance of the three essential vows, under pain of mortal sin, as Pope Leo 10. declared. The other of this third Rule live in their own house, and have revenues, and their vow is not solemn, and these by consequence are not properly religious persons, but persons of honest behaviour, and are called usually in Italy Pizzo●cheri.  
The seraphical father S. Francis was not satisfied with sending some of his religious men into sondy countries to preach the Gospel, & to convert souls unto God, but he himself in person traveled into divers kingdoms, and realms; as into a great part of France, and then into Spain, and especially to the church of S. james in Galizia. Then he embarked, and passed into Egypt, and preached in Syria and in the countries of the soldan, with whom the holy man talked, and persuaded him to receive the faith of CHRIST, and ha' gave him leave, to preach unto his moors. but for that he gathered no fruit in that country, he returned into Italy, and went to Rome, where Honorius 3. was pope after Innocent 3. in the year of our Lord 1216. There he found the glorious father S. Dominick, who came too have his Rule and order confirmed.  
Whilst S. Dominick treated thereof, he had one night a revelation, in the which JESUS CHRIST displeased for the many sins of the world, seemed to be ready to ruinated & destroy it: Then saw he our blessed lady to kneel before him, and entreat him to spare it. And to move him to mercy, she presented unto him the same S. Dominick, and S. Francis, saying to him; by the means of those two his servants, there should be great reformation of life in the world. At this, our Lord was appeased.  
In the said vision S. Dominick saw S. Francis, and when thy met in Rome, he knew him, and embraced him very kindly and tenderly, and conferred with him of the service of God, and the profit of their religious orders, and told him also of the vision he had seen.  
This B. father being in Rome was presented to the pope Honorius 3. and talked with him of many things. And the pope, with the consent of the cardinals confirmed his Rule, and they all received spiritual joy, in hearing his divine discourses. For though his speech was lowly and familiar, yet did it leave such an impression in their minds, that it made them even melt and relent. and though it made them lament their sins, yet were they not therefore weary of his company, but desired it the more.  
His profound humility made every one ●o wonder; for though his life was so holy, yet reputed he himself to be the vilest sinner in the world. And if any said to him; say not so, for it is not true, he would answer in this manner. If God had showed such favours and mercies unto any man, as he hath to me; how wicked and lewd so ever he had been, he would have rendered greater thanks, and have kept his commandments better than I have done. And if my sweet Lord should abandon and leave me, I should commit more evils, than all the men in the world do good; and therefore I am a greater and more unthankful sinner, them they. The holy saint bore a most reverent respect to all priests, and used to say: that if he met a priest, and a saint of heaven, he would give the greater reverence to the priest, and that he would first kiss the hands of the priest, and then he would do reverence to the saint: for we are to give most reverence to him, at whose hands we receive the blessed body of our Lord.  
A great volume might be written of the particular accidents that befell to him, aswell with his religious, as with other secular men: he showed in them his virtue, and the great favours and mercies God bestowed on his blessed soul, and they be briefly written in the chronicle made of him: for say or write never so much of him, yet much more shall remain to be said or written. I will speak only of the special mystery, that God wrought in him, when he imprinted his blessed wounds in his body, a thing most certain. For not only many religious men, who conversed with him (and among others, S Clara who saw them with her eyes, and touched them with her hands) give testimony of the truth thereof, but also Gregory 9 who canonized him, affirmeth that he himself saw them. It fell out in this manner.  
The holy Patriarch being retired and with drawn into a solitary place, to fast his Lent of S. Michael, in the mounteines of Aluerne, two years before his death: one morning, very early, about the feast of the Exaltation of the holy Cross in September, he saw the likenese of a six winged seraphin burning with fire, and casting beams glittering exceedingly, which descended with great swiftness, and drew near to the place where S. Francis was, & between the said wings appeared the figure of a man crucified. The upper most wings he held above his head, the two in the middle with which he fl●we, were spread abroad in the manner of a Cross, and the two other were gathered up together, covering all the body from the head to the foot. The holy saint marveling at the presence of this glorious vision, felt in his heart an excessive joy mixed with lively compassion, caused by the sign of his dearly beloved CHRIST JESUS crucified.  
He straight ways fell into an extasi as usually he accustomed in the meditation of the passion of CHRIST; to the which he was devoted more, then can be expressed. And at this time he was transformed into the similitude of CHRIST crucified, the figure of his blessed wounds remaining imprinted in this flesh, his hands were pierced through the midst with nails of flesh, the heads of which nails, appearing in the palms of his hands were round and black, and the points long and crooked: the like appeared in his feet, and upon his right side he had a wound, as if it had been with a spear, the wound being both red & wide S. Bonuaenture affirmeth that he heard them say so, that had seen them with their eyes, and touched them with their hands.  
When jonathas desired to show kindness to David, 
4. Reg 4.  he gave him his garments: and when JESUS CHRIST would show his favour to S. Francis, he bestowed on him his wounds. 
1. Reg 18.  when Eliseus would resuscitate the dead infant, he lay over the child, and it may be, he said to God: Lord join these my eyes to him, that they may see in him, and these my hands, that they may have feeling in him. so CHRIST lay over S. Francis, and gave his wounds to him. CHRIST visibly ascended in to heaven, and for that his will was, to have in his Church a perfect portraiture of him, for a small time he made S. Francis one: for considering his holy life straight after his conversion, it seemeth that S. Francis did set down his foot in the step, from whence CHRIST took up his foot. And to the end he should be likened unto him in every thing, he imprinted his wounds also in his body.  
Sometimes one that is vicious, or one that is good, is bidden to imitate God, and if perhaps he thinketh, he can not do it, God giveth him a pattern or a model, which he may imitate, when he will. S. Francis preached the despising and contempt of the world, and it seemeth that many men did not give credit unto him. Wherefore to the end he should be credited, CHRIST gave him his wounds, like an instrument which is written & sealed, for that is should be of sufficient credit.  
S. Francis is like the keeper of the common standard of measure, unto which all the other keepers of measure resort. CHRIST on the Cross got many children, some were martyrs, some Confessors, and some were virgins. The children are likened unto the father, some had his similitude in their patience, others in their humility, and others in other virtues: but for that none had the similitude of him in the wounds, God elected S. Francis for that purpose, and gave them unto him imprinted in his flesh. The courtiers, that be favoured of the king, are appareled in his livery; and because S. Francis was highly favoured of JESUS CHRIST he was therefore clothed in the livery of his wounds. jacob wrestled with God, and remained lame: S. Francis wrestled with God, and he was made lame also, for the wounds of his feet suffered him not to travel, but he was compelled to ride on a little Ass.  
The death of this glorious patriarch drawing nigh, he was much diseased with a grief in his stomach, and in his eyes, as also with the pains of his wounds. six months before his death, he fell sick of the dropsy, which thing persuaded him, he had not long to live. The citizens of Assisium, doubting that if he died in any other place, they should lose the precious treazure of the holy man's body, sent for him to Sienna, where he remained; and conducted him to their city, and lodged him in the Bishop's house. The holy saint being there, and knowing that the hour of his death approached, commanded them to carry him to the Church of Sancta Maria de portinncula, other wise called dy Angeli. Being come th●ther, he made his testament, in which he left his friars heirs of his holly poverty, which he much recommended unto them, to keep and observe, jointly with charity and obedience, and gave unto them his benediction. On a saturday in the evening, on the. 4. day of October, in the time of pope Honorius. 3. and of Fredericque. 2. th'emperor, in the year of our Lord. 1226 twenty years after his conversion, and in the. 45. year of his age, this holy father heard the voice of God, who called him out of this life unto him.  
And because he would make a true demonstration, that he had not any thing common with the world, not the world any thing with him; The holy father with fervour of spirit, did arise stark naked out of his bed, and lay on the ground. He had before received the sacraments of Confession, Eucharist, and extreme unction, and having at the reasembly of his friars, (who wept and lamented pitifully) remembered them, and again commaunthem to love poverty, and to be subject and obedient to the Church of Rome, He gave them his final benediction, aswell to the absent, as to the present, saying to them: My children remain in peace, and fear of our Lord, and continue always in the same, for I depart hence to God, unto whom I commend you all.  
Then he willed them to read unto him, the passion according to S. john. After which the holy saint said the psalm of David, which beginneth thus: Voce mea ad dominum clamavi, and went unto the last verse, which is: Educ de custodia animam meam ad confitendum nomini tuo, me expectant justi donc retribuas mihi. and with those words, his blessed soul unloosed from the bands of the flesh, and went out to enjoy the everlasting felicity. His body continued so beautiful, that only to behold it, would move a man to celestial desires. There resorted to his burial innumerable people. He was carried to the city of Assisium, & by the way, the laid it in the Church of Damian, at the instancy and petition of S. Clara (for there was her monastery) to the end, she and the other nuns her daughters might see him. The sight of him caused them to shed abundance of devout tears, especially, when they saw the wounds of his hands, feet, and side, which might be seen of every man.  
From thence he was carried into the city, and buried in the Church of S. George; until that four years after, A sumptuous Church was builded for him into which he was translated and therein buried. Pope Gregory 9 having first used the accustomed diligences, canonised him upon a sunday, one year, mine months and a half after his glorious death.  
Spa: Marius Antonius Sabelli●●s saith: that in this time which was in the year of our Lord. 1494 there were Franciscan friars to the number of 60000. in forty provinces.   

The life of S. Placidus and others.  
THE haughty pride and boldness of Pharaoh with the help of the prayer of Moses was the cause that he was drowned in the red sea, & the people of God escaped out of his cruel hands. But contrariwise the humility & virtue of Placidus, favoured by the prayer of S. Benedict, was the cause that he safe & alive came out of a river, wherinto he fell & was in iminiment danger of drowning. His good success was very profitable & beneficial for all Christians, to whom his good example was a light & direction in the way of virtue, & God did show them many favours by his prayers & merits. His life was written by jordano a household dweller with the same saint, and at the commaundent of the Emperor justinian; Laurence Surius rehearseth it in this manner.  
THE Goths having conquered, & made themselves Lords of Italy Theoderik the second being their king, & john sitting in the chair of S. Peter, and justinian being Emperor in Constantinople: there came to Rome an honourable man of the order of Senators called Tertullius surpassing all others in posessions, and allied to the Emperor in blood. Moreover he was a just man and virtuous; which made every one to love him, and many call him father of the country. He had a wife of an equal degree unto him, and by her three sons and one daughter. The eldest son was called Placidus, the second Eutichius, the third Victorinus & the name of his Daughter was Flavia. they were all holy people; for so good a tree did bring forth good fruit. From their child hood their father and mother instructed them, to serve God, to love patience, humility, temperance, and charity. And though Tertullius was continually employed in the affairs of the Emperor, yet omitted he not to spend much time in visiting Churches and monasteries, seeking in what he might the good of his soul, and the service of God.  
At that time the most blessed father S. Benedict lived in Sublak, shining with sanctity and miraculous deeds. Much people resorted unto him from all parts, with a desire to save their souls, & to be of his holy religious order: so he builded. 12. monasteries & placed in every one of them people of a pure, holy and virtuous life, who should instruct in the service of God those that came newly to his order. yet some of those novices he kept with himself, to be their teacher. All these things related in the presence of Tertulius the Senator in Rome, moved him to go and visit the saint being nobly accompanied, as his state required, apparelled with scarlet, gold, and precious stones. Assoon as he saw the holy man he fell down with great reverence and humility at his feet, and with sobs and tears requested him, to pray unto God for remission of his sins. S. Benedict beholding the great humility of this noble Senator, raised him up and conferred long with him about things appertaining to the good of his soul, & the obtaining of eternal life, advising him to regard thes above all things. At this Tertulius took great consolation and left his son Placidus being seven years old with s Benedict which happened in the year of our Lord 522. he recommended the charge of the child unto him, and besought him to bring him up, and teach him in his rule, & so craving the blessing of the holy man he returned to Rome.  
Placidus stayed with his Mr S. benedict, & profitted so in the way of virtue, and gave so good hope what he would be thereafter, that the holy Patriarch showed him especial favour, & very carefully instructed him, how to a void & be freed from temptations, and how to use them to his profit. Placidus loved abstinence; kept his vigils, fastings and austerity; and with great care was attended to all things belonging to the service of God, were it day night or any time whatsoever. And all though he endeavoured to adorn his soul with many virtues, yet was he so complete in obedience, that the father S. Benedict wondered thereat, considering, how to show himself obedient, he did those things that were unseemly for one of his birth & of his lineage. As he was obedient, so he was humble; for these two virtues go alweis together, & without humlity, obedience is rather forced then voluntary.  
On a day there wanted water in the cell. and Placidus went to dip a pail in the river: the vessel fell out of his hand into the water, as he dipped it: and as he would have reached it, he fell in also, and was in danger to be drowned▪ but in the instant that he fell in, God revealed it to S. Benedict, who said to his disciple Maurus that was near him: Son Maurus, run speedily, for the wohld Placidus is fallen into the water; & he gave him jointly his benediction S. Maurus ran apace, and beholding a far of the child ready to sink, not thinking whither it was land or water, but transported with charity and obedience, ran upon the water, and took him fast by the hear of his head, & came out with the same speed he went in. Being come to the bank, he was astonished, to see he had walked upon the water as if it had been upon dry land, never sinking, nor being as much as wet. Having returned, he told hather Benedict the case, and the blessed Patriarch said: I cannot attribute it to my merit, but to thy prompt obedience. And Maurus he said that it be fell so, for that he had commanded him, & that for his part he had no interest in this miracle, as done with out foresight delay or reflection. Of this same holy and humble contention Placidus was the judge and said: when I came out of the water, I saw over my head the habit of the Abbot, which you (father) do now were: and so you be the man, that hath delivered me from this great danger. and this was a sign of the great virtue and merit of Placidus, since he merited to see that, which Maurus could not.  
Of the aforesaid 12. monasteries built by S. Benedict in Sublake some were set on the top of the hill: and therefore the monks were much troubled to fetch water for their necessary uses, for they were forced to go● far for the same. They requested S. Benedict to remove them to some other place, avoid this trouble. He comforted them saying: tha● y● they would return to their monasteries God would provide, no doubt, water for them. On the next night the blessed father accompanied with Placidus only, went up to the hill, and remained there all night in prayer, and laid three stones one upon another, and returned to his Cell. The day ensuing the monks came to him for water & the holy Abbot said unto them: Go to the top of the mountain, and dig where ye find three stones lying one upon another; for God is able to furnish ye in that place with water, to ease you of your travel.  
They did so, and went to the top of the hill, and found as he said. In that place they digged, making a pi●t or well deep and wide, like a little bath, which was filled with water, and rose in such quantity, that it was not only sufficient for the use of the aforesaid monasteries, but also ran unto the bottom of the mountain, and endured a long time. Though this miracle was done by S. Benedict, yet Placidus was a party therein, for that he went with him, and prayed with him, & was a testimony thereof.  
Virtue is always envy and maligned; and the good do ordinarily suffer persecutions. So one Florentius spiting S. Benedict his neighbour, resolved for to persecute him. He did it first, presenting to him by a messenger bred empoisoned, but the holy man knowing what was with in it, gave it to a crow, commanding him to carry it and leave it in the desert, where it should hurt no man. The wicked man seeing he could not accomplish his intent by this devise, agreed with a woman, to enter all naked into the garden of the monastery, and by dishonest behaviour tempt the monks to lewdness. This villainous trick against his monks displeased greatly S. Benedict; especially fearing lest Maurus and Placidus, being young youths, might thereby sustain some wrong & be annoyed, but God spoke to him in his sleep with sweet & amiable words, bidding him departed out of that country, and go and build a monastery in Monte Cassin●. The holy man obeyed. and in his journey visited the holy places and monasteries he had built in that country: & in that season the house fell upon Florentius that wicked persecutor, and killed him: which thing Maurus wrote unto his father, seeming to be glad, that their order was freed from that persecutor: but he reproved him sharply for the same.  
Having then set all his convents in good order, in the year of our Lords 529 he with his two disciples Placidus and Maurus, iourneied toward Mont Cassino: and as they passed by a village called Aureola near the city Hercularia, it was revealed unto him, that in tha● place was to be builded a famous monastery of his order; for which cause he commanded his two disciples to stay there certain days, to lay the foundations; & that being done, to go on to Monte Cassino, where he would be. They obeyed, & the glorious father S. Benedict proceeded on his journey, and came to Monte Cassino: where for the space of 40. days he continued in prayer, not far from a temple of Apollo. after which time inspired and favoured of God, he destroyed the Idol, threw down the Altar, and defaced the foundation, and all signs of Idolatry, which he could find. Then came his two disciples, and began to found the monastery, which was after the head of all his order; and built a Church unto S. Martin, in the place where the Idol before had been. He made an altar to S. john Evangelist; and this being done, he also preached unto the people of that country, and converted them unto the faith of CHRIST. These doings of the holy man enraged the devil: wherefore he persecuted him all that he might: & appeared to him ugly in dreadful shapes. Placidus & Maurus heard the roaring and howling that he made, all though thy did not see his shape: He did them also all the harm he could, by endeavouring to disturb the work, and the building of the monastery; making the stones very weighty, casting down the walls, raising fantisticall fires; but; by the prayers of S. Benedict, they were delivered from all these mischiefs. Monte Cassino & all the territory had been the possession of Ter●ullus father unto Placidus; who understanding how S. Benedict built there a monastery, rejoiced much thereat; and went thither to visit him, accompanied with many other noble Romans, as Boetius, Simmachus, Vitalianus, Gordianus and Equitius.  
When the blessed man understood of their coming; he went with Placidus to the door of the monastery to receive them. Ter●ullus seeing S. Benedict, whose body was feeble and withered with great fasting alighted from his horse, and decked with rich and gay apparel as he was, fell on the ground, to kiss his feet. The holy patriarch lifted him up, and embraced him, both of them weeping for tenderness of heart. The whole company went into the Church of S. Martin, in the which were many religious men. Tertullius did embrace them all, and incontinent in the presence of those noblemen, Consuls, and Senators, which came with him, offered to God and to S. Benedict the monte Cassino, with all the lands and villages thereunto appertaining. and because it was his patrimony, which he enherited from his father, he made a public writing thereof, after the Roman use and manner. In like manner he made a deed of gift of other posessions, villages and castles, and of a house, in the which his son Placidus was borne, being within Rome, upon the mount Celius, in which place was after made a Church called S. Erasmus. And Equitius the Senator made a donation unto the Abbot in the name of himself and of his son Maurus, of some of his lands and posessions lying in Naples. Gordianus in the name of himself, and of his wife Silvia, offered some villages, and arable grounds unto the blessed Abbot, & then they returned back to Rome. The posessions that Tertullius the father of Placidus gave to S. Benedict, were 18. villages in Sicily, with havens, woods, rivers and parks.  
When it was know in the Is'land, that Tertullius had given those things unto the monks, divers persons injuriously in●●uded themselves into them, and kept them by force. The over seers, and bailives of them certified S. Benedict thereof; who assembled his monks to treat of a means to remedy the same: & it was determined that Placidus should go thither, who should be respected as being son to Tertulius: and that he, with his discretion, would bring all things to good pass. He as an obedient son was content to go thither, and accompanied with two of his household friends Gordianus and Dona●●s departed from Monte Cassino on the 20 day of May, in the year of our Lord 536, and came unto Capua, where Germanus B. of that city received them courteously.  
At that time Zoffa chief secretary to the Church of Capua was grievously troubled with the headache and hearing of coming of Placidus disciple of S. Benedict, whose miracles were renowned in all places, came unto him and said: I beseech thee o Placidus servant of God, by the name of thy master Benedict, which is worthy of all reverence, to lay thy hand upon my head. for I steadfastly believe that if thou dost, I shall be healed. Placidus was aggrieved that he made such a request, & desired him to departed in peace: for it was not fit to request such things of him, but of his Mr S. Benedict, or of such other holy men; for he was a grievous sinner, & needed the prayers of good men himself. The B. Germanus hearing his words, esteemed him to be very humble, and besought him to perform the request of the sick man. Placidus thought not good to gainsay the request of so holy and famous a prelate, and so he laid his hand upon the sick man, and prayed devoutly, and ended his prayer thus. God restore thee to thy former health; and all they that were present, said, Amen. And at that instant the headache which had vexed him many years, departed, and he praised almighty God for the same. In that very city he healed a blind man, by making the sign of the Cross upon his eyes. The fame and report of these miracles caused sick-men to come from all parts: and though he was displeased thereat, yet, moved with charity, he prayed for them, and healed them, and, among other many, were these that follow.  
A child that was yielding up the ghost; one that had the palsy; one that had a quartain; one that could stir nothing but his eyes, & in all the rest was like to a dead body; one that had the gout; a maid blind, deaf, & dumb: she was brought to him, & he called upon the name of the holy Trinity, and forth with she was delivered from; three infirmities. Wheresoever he went, he healed sick men; & there was no infirmity nor malady so great, but he cured them. where soever he came, he could not live secret; for men possessed by the devil howled, and manifested his coming; whom he cured; and cast the devil out of them.  
Placidus stayed a time in some cities of Italy, as in Cairosa, which is Puglia, a province of the kingdom of Naples in Reggio, which is in the province of Calabria, and continually he healed the sick, and did many strange miracles. At the last he embarked, and passed into Sicilia, and came unto the City of Messina; and before he went thereinto he sent to one Messalino a noble citizen, and his father's great friend, to come unto him; which he did, and had him home unto his house. All the city gave him great honour, for that he was the disciple of S. Benedict; as also for the miracles, and marvelous things they understood he had done in Italy. But Messalino, for the love he bore to Tertullius his father, and his ancient friend, knew not how to show him kindness enough: he kept him & his companions all that day in his house: on the next day Placidus said unto him; Sr. it is not fitting for monks to lodge in the house of secular men, for that their manner of life is different; and therefore I intend to go unto my father's land and posessions, where I may build a monastery. They went away in the morning, and n●ere unto the haven, they found a place fit for that same purpose, & Placidus with a staff which he carried, drew out the plot, where, to the honour of S. john Baptist, the Church should be built, and all the celloes and chambers of the convent.  
Forthwith he set them to building of it, and followed it diligently and carefully; and in that space he restored his sight to one, that had been blind. 18. years: and cast out the devil from an other, whereby the fame of him was spread over all the Is'land & it passed over into Africa, so that from those costs, sick men were brought to be healed by him, and by his prayers they were cured.  
For these deeds Placidus was extolled unto heaven by the mouths of every one; and the more he was praised and exalted, the more he humbled and meeked himself. He was merciful, good, and gracious unto all; he was even consolation itself unto all those that were in distress; comfort to the afflicted, health to the diseased; help and relief to the needy; a father to the poor; and a teacher to the rich; he did good to every one, and all received benefit at his hand. He had often conference and communication with the bailiffs and overseers of his father's land and posessions, that were informer times, though now belonging to his order, about divers things, and left them all well pleased; and willed them to administer that, which every one had under his charge, with all fidelity; that making to themselves some reasonable gain, his religious order might sustain no damage, nor have any evil report spread of it.  
In the fourth year after he came into Sycilia, the building of the monastery, with the Church of S. john Evangelist (which was consecrated by the B. of Messina) was finished. Placidus with his companions led a life of great example; whereby many were moved to abbandon the world, and came unto him: so that, in a short space, there was thirty of them. The life of Placidus was wonderful: his words savoured of celestial fervour, with which he comforted, and taught them to despize and contemn the world, to hate Lordships, dignities, delights and noisome pleasures, that they might more freely serve JESUS CHRIST: to which end he alleged many reasons full of authority, & modesty. part of the day he spent in prayer and mediation, wherein it was strange to see how many tears he shed; to hear the sobs which came from his breast as he lifted up his spirit to God. In lent he fasted the sunday, the tuesay, and thursday, with bread and water only: the other days he eat not any thing; and in all the year he drank no wine; and beside he wore a hair cloth next his skin. When he was over wearied with praying and kneeling, he slept a little, rather sitting than lying. For any accident, that befell, he was never angry; but always grave, mild, and benign. He never spoke but upon constraint or necessity; to give the monks or the poor consolation, or else for affairs belonging to the monastery: and, notwithstanding all his affairs, he had always his spirit elevated to God. When it was made known once in Rome, that Placidus was in Sicilia, and that he had made there a monastery, in the  were already 30. monks; what a blessed life he led, what great miracles God showed by him; Eutichius and Victorinus his brother, and Flavia his sister, desirous to see him, having obtained leave of their father, passed by sea into Sicilia. being disembarqued, they went to the monastery of S. john; where they saw Placidus their brother, but knew him not; either for the long time he had been absent, S. Benedict receiving him at the age of 7 years; or else for that he was so lean and diffigured, through his exceeding abstinence. But understanding he was the man, they all embraced him, weeping amain. They visited the monastery, and stayed with him certain days.  
It befell at that time, that a great host of Moors, sent by Abdalla a mighty tyrant of Africa, and guided by Mamucha, came into Sicilia, with intent to do all possible hurt and damage in the country of Christians; as it had done already in sundry places. and because the monastery of S. john was near the sea, they went thither forthwith, and broke down the gates, & took all that they found. but Gordianus who came with him from Monte Cassino being a young man, and finding a back gate, escaped away. Donatus who was an old man, and came from Monte Cassino also, was beheaded.  
Placidus with his brethrens Eu●chius Victorinus and Flavia, with Faustus, and Firmatus deacons, and 30. monks was bound in chains, and presented to Mamucha. who with a stern look asked Placidus, who he was? he answered a Christian. The Captain replied: deny CHRIST thy God, blaspheme him, and adore God in that manner our mighty king Abdala adoreth; and I will set thee at liberty. Placidus said: I will never deny JESUS CHRIST my Lord, I rather desire to die for him. The tyrant was wroth and said to Eutichius, and the other 30. monks. What say all the rest of you? Obey our king Abdalla, deny your CHRIST, and adore our God. The holy men with one consent, as if they had had but one tongue answered: Our will and our desire is all one, our faith is one, our manner of life is one: that which one hath said, think tha● every one hath said. For CHRIST'S sake we are prepared to lose our lives. The tyrant was very wroth at their answer, & made them all be stripped, and cruelly beaten, saying: let words give place to deeds, and your presumptuous answers to the cudgel. The holy martyrs rejoiced, that they were worthy to suffer beat and torments for CHRIST his sake.  
The tyrant on the one side, and the executioners on the other side, moved them to deny CHRIST: but the holy men persevered in confessing him, whom they requsted to give them strength, to sustain the torments, which hourly increased, at the hands of the bloody butchers. But finding the constancy of the martyrs, they were tired to torment them, and so was the tyrant to see them tormented, and left them bound, comaunding them to be kept. Now because the sea was rough, which hindered their navigation toward Italy, where they had a mind to do all the hurt they could, they put it first in practice in that Is'land, overrunning all, saving such strong cities as defended themselves, with robbing, adulteries, spoiling of Churches, and ruinating them to the very ground. Placidus with his brethren and the other monks remained certain days in prison, having no victuals given them: & yet the barbarians ceased not to torment them with scourging and bastonadoes. and when they saw these things could nowaies make them alter their minds; by the appointment of the Captain, they tied them aloft by the feet, making a smoke under their heads, and beating them again very cruelly. When they were taken from this torment, the tyrant commanded to give them a little raw barley and water, to keep them in life, that they might be able to endure their torments. He made them fair promises, in the behalf of his king Abdala, if they would once deny their faith, but these holy men contemned his promises, and also his torments.  
That night came to them secretly Cordianus, who escaped out of the monastery, and craved pardon of Placidus, and desired to be tormented. but Placidus commanded him to take care, to note that, which he, and others that were with him did suffer; that he might certify in particular the blessed father S. Benedict, and the monks of his religion of all that did happen. So he did, writing every particular accident in the martyrdom of these blessed saints, which endured many da●es. the tyrant Mamucha draging them unto his sight, and tormenting them from the head to the foot with blows, and with renting and scorching their flesh with fire; the blessed damosel Flavia sustained a good part thereof. she being naked and hoist up a fit before many people, the tyrant asked her; how being a Roman, & of noble parentage, she could endure such a shameful reproach. She answered: That she not only was ready to suffer to be deprived of her  and her honour for CHRIST sake, but also of her life, by sword or fire, or any other torment that he could imagine.  
The hellish man seeing torments prevailed not, sbught to over come her by another way. And so he caused five lusty & shameless villains of the Moors to come and abuse her. The good damosel had excessive grief to hear this, and turned to God almighty with tears, beseech him to help her; he heard her prayer; and made such as came near and touched her with their loathsome hands, to become lame and maimed; whereby they let her alone in quiet, and she was freed from that reproach.  
Great was the cruelty these ministers of the devil exercised in all the Is'land, in afflicting the Christians; they bond them hand and foot, and put in their mouths staves to hold them open, and then cast in dirt and filth into some, and into others salt water of the sea, and vinegar, wherewith they did choke them. They caused others to walk barefooted upon piks of iron, se● in the grod, they dragged others by the legs, until they were torn and rend asunder, they burned the skins of others with plates of iron, made red hot, others they roasted, others they sawed, and cut in pieces: of others they bored the breast bones and until they came even to their bowels; they dragged others at their horse tails, and spared not the infants, but dashed out their brains against the walls. They used as little mercy toward the feeble women. some of them they hanged by the hear, others by one foot, and tied a great stone at the other. They rubbed the shoulders and breasts of others with plates of iron made red hot, and great was the number of them that died every day.  
The tyrant Mamucha was not slow to torment Placidus and his companions. They were brought every day before him, and he persuaded them first to deny CHRIST, & seeing that to be all in vain, he again would cause them to be whipped: and because he saw Placidus praised God, and was comfortable in the midst of his torment, he made the executioners to strike his mouth with a grea● stone, which filled all his mouth full of blood, yet ceased he not to poise almighty God; whereat the tyrant raging more, made them cut out his tongue, which being cut out, yet he praised God more, & more, giving him thanks, for that he suffered for his sake.  
The tyrant found out a new torment for them, he put upon their thighs glowing hot the crooked heads of Iron anchors, fastened like boots, hanging on their feet. In which torment they contyneved a whole night, and Placidus song hymns, and his companions praised God. When the day came, and they still remained constant in the confession of their faith, he gave sentence of death against them in this manner: For that Placidus, Eutichius, Victorinus with Fla●ia the damosel, and Faustus, and Firmatus with the other Christians, despise the commandment of our mighty king Abdalla, and adore CHRIST for God, who was crucified of the jews, and hated of the God whom we adore: our will is, that they be beheaded, and their bodies left unburied, to be food for the beasts of the field and birds of the air. The ministers of the enraged Mamucha, hearing the sentence, led the holy saints away, scourging them till they came to the sea shore, where they were for to lose their heads.  
Placidus made his prayer in that place, and lifted up his eyes and said: My lord JESUS CHRIST son of the living God, which didst descend from heaven unto earth, & for our salvation didst abide death upon the Cross, have mercy on us o lord; and by thy merits and intercession of Benedict thy servant our master, we beseech thee, to give unto us the virtue of constancy; to the end, that passing this cruel passage of death, without any impediment or stay laid in our way, by our enemy the devil; we may come to enjoy the eternal felicity of thy heavenly kingdom. let thy holy Angel S. Michael receive our souls in peace; and present them before thy heavenly tribunal. This we request and beseech of thee who art our God, blessed and glorious for ever. Placidus having said these words; all the other answered Amen. And as they kneeled they were beheaded forthwith in Sicilia, in the haven of Messina, and their bodies remained four days unburied.  
The Barbaryans' not content herewith, destroyed the monastery; so that they left not one stone upon another, and though the Church of S. john Evangelist stood very near it (whether it was for devotion, for the moors do reverence him highly, or whether for God's pleasure) it was not touched nor defaced. And for that the storms and roughness of the sea was now ceased, Mamucha commanded every one to be embarked, to go unto Reggio in Calabria. As they were passing the Faro, there rose such a tempest, that they could not go forward, nor return back: and, by the just judgement of God, they were drowned, and sunk all of them, being 100 vessels, and 16800. men.  
The bodies of the holy martyr Placidus and of his brethren, were buried in the Church of S. john Baptist, by Gordianus his familiar friend, who came with him from Monte Cassino. The same man buried the other 33. martyrs in the same place, where they were beheaded: And in the one place and the other, God did for them many miracles, many sick men recovering from all diseases by their intercession.  
S. Placidus at his death was 26. years old: for when he was 7. years old the blessed father S. Benedict received him into his company: he remained in Sublacque 5. years, and upon Monte Cassino 9 years; in building the monastery he spent four, and there he was Abbot one year. All which make the somme of 26. years. He was borne in the year of our lord 515. and he was martyred in the year. 541. on the first day of October being saturday.   

The life of S. Mark Pope and Confessor.  
BY the death of that holy Pope Silvester was chosen to succeed in his place, & in the chair of S. Peter, Mark, a citizen of Rome, son of one Priscus, endued with rare and excellent virtues. The church of God enjoyed in his days great peace, & outward tranquillity; being favoured, & freed by Christian Princes from all foreign enemies. Yet inwardly the Arian heretics infested the same, as spitefully as they could. They had won themselves favour, and wrought an entrance in to the emperors house and family; and, inveigling one of his very sons, drawn him into the snares of their heresies: which was after a cause of great persecution in the church of God, and many afflictions laid upon catholics. The old Emperor continued sound, and always a good Catholic; and accordingly affected and favoured S. Mark as much, as he had before honoured S. Syluestre. Wherefore this holy Pope, furthered and cherished with the emperors countenance, employed his care and best endeavours in resisting these Arrian heretics, and settling and ordaining such good orders as for the government of the Church were adjudged necessary. Amonghst which one was to prescribe, that on Sundays and chief festival days the Creed or belief should be said in the mass, to the end that the hearers might the better learn it, and be more strengthened in their faith, by this public profession made thereof.  
He moreover builded two churches; one in the way to Ardea, three miles from Rome; the other in the city, called by the name of him that built it: both which churches Constantine endowed with great revenues and possessions, and adorned with vessels of gold and silver. He granted the Bishop of Ostia leave to use the Pallium; by reason it was his ancient privilege to consecrate the Pope of Rome. He gave holy orders twice in the month of December: wherein he ordered 8. Bishops. 25. Priests, and 6. Deacons. And having lived 2. years, 8. months, & 20. days in the chair of Peter; he died the 7. day of october, on which the church doth celebrate his feast, and in the year of our lord 340: and was buried in the churchyard of Balbina, in the same church he made in the way to Ardea. Spa: S. Jerome saith he died in the year 334: Onuphrius 336. * ⁎ *   

The life of SS. Sergius, Bacchus, Marcellus and Apuleius Martyrs.  
THE holy martyrs Sergius and Bacchus lived in the time of the Emperor Maximian & served him in an honourable office; the one being Primicerius, the other Secundicerius, that is Sergius principal, and Bacchus second secretary of sta●e: both for their virtues especially beloved and honoured by the Emperor, ignorant as yet that they were Christians. Being in the city of Augusta, in the province of Eufratesia, he came to have some knowledge hereof, by reason of certain accusations, laid against them. And desiring to be further certified, he called them to wait upon him to Church, whither he was going, to sacrifice unto his Idols. The holy Saints accompanied him, and gave their attendance; yet in such sort, that, having brought him to the church door, they stayed without, when the Emperors went in. When the time came to offer sacrifice, Maximian looked about for them, and not seeing them, commanded others to look where they were. The messengers found those holy Saints at the gates of the temple, making their prayer unto God: who understanding the Emperou● did send for them came to his presence. He showing himself displeased, dimaunded of them; why they came not in  him, and offered sacrifice to the great jupiter. They answered boldly; because they were Christians, and thought that sacrifice was due to none, but only him, who was the true God, that made heaven and earth. The Emperor all in a rage commanded to pluck of their golden chains from their necks, and strip them out of their rich apparel, the tokens of rheyre nobility: then to clothe them in woman's garments, lad them with irons, with gives, and fetters, lead them with open reproach and ignominy through out all the city, and so cast them in prison. And having tried, that all his cruelty and craft could not make those noble spirits relent, nor serve, in in the least thing, from their Religion; he sent them to Antiochus governor of the East, a fierce, cruel, barbarous natured man: to the end, that he should draw them to offer up sacrifice, or put them to most grievous torments. Besides that in this he also had another respect, to have Sergius the more aviled and disgraced, by having appointed for his judge Antiochus; a man, that in former times was one of his followers, and had been preferred to the dignity of Governor of Perfect of the East, by the means of Sergius.  
The holy Saints were brought before him; and he committed them first to prison; where they spent their time in prayer and devotion, beseeching our Lord to grant them strength, and afford them succour in their battle. Afterwards Antiochus, fending for them, used all means to win their wills to offer up sacrifice to his Idols. But they answering, that his Idols were devils, and no Gods; he commanded four lusty and merciless fellows to whip, and scourge Bacchus, with the toughest and hardest finewes of Oxen. This torment was so terrible, and the lashes so cruel, tearing his flesh, and wounding him so deeply, that herewith the martyr ended his life, and yielded up his spirit to God. He afterward appeared unto Sergius shining with glory ad heavenly brightness: he declared unto him the endless reward, which he had received for those short torments; and encouraged him to undergo what pain soever was prepared for him: to the end, that, as in their punishment, they might be partners in their victory and triumph.  
Antiochus earnestly, to make Sergius more pliant, and reduce him to his opinion: but seeing all he could do was in vain, led by his fierce and cruel nature, and desirous to satisfy the Emperor, he commanded a pair of shoes, all bestudded and thick set with points of sharp nails, to be put on his feet; & so to run before his chariott: and after this manner he did drive him nine miles, to the excessive pain of the holy martyr, our of whose feet ran streams of blood. But, the night next ensuing, an Angel did come, and cherish him; and so healed his feet, as if he had suffered nothing at all.  
The judge attributed to Magic this favour of God; and being therewith more enhardened, did command him to endure again the same torment. Then seeing nothing would avail, nor work the martyr to his will; he commanded that his head should be strooken of. Sergius kneeled down upon his knees, and made his prayer to almighty God, beseeching him to accept the loss of his life, as a sacrifice; to pardon those that did persecute him; and grant them knowledge of his light and his truth. He heard a voice, which invited him to the kingdom of heaven, & did congratulate his victory: wherefore, stretching forth his neck, he was straightway beheaded the 7 of october, in the year of our Lord 306. God did honour Sergius from Heaven with miracles, and on earth he was honoured with great gifts of Princes. For Cosroes, king of Persia, though a pagan and Infidel, did send to his temple a most rich Cross of gold, with other precious gifts, in token of preat favours received at his hands, as, childen by his wife queen Sirrah, and safety in many great dangers and perils. justinian the emperor built two fair churches in his name, one at Constantinople, the other at Ptolemaida. At Rome a church with the title of a Deacon Cardinal is dedicated unto them. And the very city, wherein S. Sergius was put to death, was called by his name Sergiopolis. Of these two Saints there is mention made in the second Nicene council, actione 5. in the Roman martyrologue, and many famous authors.   

The life of SS. Marcellus and Apuleius martyrs.  
ON this self same day the 7. of Octob. the Church doth make a commemoration of Marcellus & Apuleius martyrs. They had been disciples of Simon Magus: but seeing by his disputations with S. Peter, that he was nothing but a false deceaver, they forsook & and left him astonished at the wondrous works & miracles of the glorious Apostle, received his doctrine were made Christians, & followed him all the day of his life. After his death, they lived according to his heavenly doctrine, until they came to be so happy, as to shed their blood for that Faith and religion, which they had learned of so good a master. They were put to death and martyred, by the commandment of a Consul, called Aurelian in the reign of Domitian and in the year of our lord 93. the 7. of October, and were buried without Rome near the walls of the city.   

The life of S. Dionise, Areopagite, and others.  
SALOMON in the book of wisdom saith, that God disposeth all things sweetly, ordaining most convenient means, to obtain such ends, as he intendeth. This was the reason why in his birth he used a star, to guide the three Eastern Kings to adore him. For they being Magis, that is men skilful in Astrology, by seeing a star of so new a fashion, so different in place, in course, and motion from all other stars, would be the more easily won, and alured, to seek the author and cause of that star; as they did effectually, finding and adoring JESUS CHRIST.  
To convert S. Dionise the Areopagite, a great Philosopher, and ginger, God used the like propertionable means: and it was that rare and singular Eclipse, which, at the time of our saviours death, happened beyond the course of nature. For Dionise, marking the strangeness there of, and marveling at such a never seen wonder; noted the year, the day, and hour: and after understanding by S. Paul the true cause, and mystery of that Eclipse; he was converted to embrace that religion, which was established by his death, who was principal author, and only motive of that wonder, which surpassed nature. The life of this Saint, with Rusticus and Elutherius his fellow martyrs, collected out of Michaël Singelus priest of Jerusalem, out of Suidas and Simeon Metaphrastes is as followeth.  
THE city of Athens was famous in all Greece, for that it was the chief place of learning, the wellspring of knowledge, and mother of Wisemen. Dionise the Areopagite was borne therein, of a rich and honourable family; and of parents morally just, and courteous; lovely to strangers, and liberal. in his youth he gave himself to learning, wherein he became so eminent, that aswell for his knowledge, as for his Nobility, he had the chief place amonghst the Magistrates, which governed the city. He was most eloquent in the Attic tongue; a most skilful Rhetorician, a rare man in the doctrine of Stoics, Epicureans and other Philosophers. But above all he was accounted a just man and virtuous in exercising his office, not favouring the rich, nor oppressing the poor; not condemning the innocent, nor leaving the culpable, without due chastisement.  
He went into Egypt to study the better, & understand the course of the heaven, the force & influence of the stars, and all that knowledge of Astrology. Being about the age of five and twenty, and residing in the city of Heliopolis, in company of one Appollophanes, an Athenian, and a famous sophister; he did behold that strange Eclipse, which happened at the death of our saviour: when viewing the creator of all things, the author of life, and fountain of all light so darkened, so ecclypsed, so ignominiously suffering death, the Sun, as one ashamed to behold that spectacle, did hide, an wholly lose his beams, in the midst of the day. S. Dionyse, as a man that was skilful in learning, did quickly perceive this Eclipse was against the course of nature, by reason it lasted above the natural period; but much more, because the Moon was at the full, and wholly opposite to the sun; so that, supernaturally running a violent course, she altogether covered the sun, and keeping him so for the space of three hours, returned again to her former place of opposition. He wondered at so rare a miracle, that neither was heard nor seen before; and being amazed said to Appollophanes and others: Either the God of nature doth suffer, or else the whole frame of the world doth perish and is dissolved. He noted the year the day and the hour in which this strange novelty and wonder succeeded, which was so deeply imprinted in his mind, that he never forgot it all his life. He returned to Athens, and lived in his own common wealth with great moderation, and reputation; the Athenienses honouring him, as a most wise Philosopher, and upright judge. They made him precedent or chief of the highest court of justice, that was in all Athens. This court was called of the Areopagites: who took their name from a place, where the court was kept: which was in a street or little hill called in Greek Pagus dedicated to Ares that is to say Mars: and the judges of this court were so grave & upright, that in ancient times to call a judge unspotted, severe, uncorrupted, unflexible either for love, or fear, or flattery or bribery, they would call him an Areopagite. It came to pass, that about this time, S. Paul did preach the Gospel in Athens. He disputed sundry times with the Epicurean Pythagorean, Academical, Stoical Peripatetical philosophers, and laboured to reduce them to the faith of JESUS CHRIST, and draw them from their Idolatry. He told them of an other life; of resurrection of the bodies, of a general judgement; of a supernatural reward or punishment, according to each man's good or bad works. These Philosophers hearing a matter of such consequence, and fearing the danger of new religions, and thinking it a thing of greatest importance, brought him before the chief court of Areopagites, and their supreme judge Dionysius. For although the Romans' were in actual possession of the whole world in a manner, and Lords of all Greece, yet the Lacedæmonians and the Athenians were permitted to live in their ancient liberty governed by their own Laws, officers & magistrates freely elected by themselves.  
When S. Paul was brought before Dionyse & the other magistrates, in the presence of the philosophers, who had before given information of him, he with a Retorique more divine, then human, meaning not to exasperate so wise and learned a nation, by telling them he was come to teach them a thing wherein thy were ignorant, and to give them notice of gods, that they knew not of; all which they would hardly have digested, or else taken in evil part, said thus unto them:  
You men of Athens, I have seen by experience, that you be a very superstitious people, more addicted to your gods, than the other Greeks: for you labour to have more, & honour them more, than all the rest as you have more knowledge, and be more learned, than the rest. Now I walking through your city, and beholding the many temples which be therein, I saw one upon whose altar, there was this Inscription: To the unknown god. That same God whom you do honour unknown, is he whom I do preach unto you, and wish you to honour carefully. He is not for from you, nor from any mortal man, since (as one of your own poets said very well) we live in him, by him we move, and remain in him; of him we gave our being, our motion, & life. Then speaking against the multiplicity of God, he told them at last of the day of judgement, and of the resurrection of the dead The answer they gave him, was this: that they would give him audience some other day, and so dismissed him.  
These few words of the Apostle were so full of mysteries, that they put all these wise & learned men to silence, yea and astonished and amazed them The Apostle departed, but not empty handed: for he caught in his net the chief magistrate Dionise, with whom he had conference in private: and in the end, the Apostle gave him perfect and full notice of our faith. He preached unto him JESUS CHRIST God and man, his death, passion, resurrection, and ascension unto heaven. And because the Apostle made particular mention of the eclipse which happened at the time of our saviours death, & S. Dionise was desirous to know that wonder, assoon as it was laid open unto him, he yielded forthwith and said he would be a Christian.  
It might seem a lightness in S. Dionise, to give credit so soon unto a stranger, in a matter of such importance as it is to renounce the gods so long time adored by his forefathers, and to receive a new God that was crucified: and the more, for that he was so learned, and was therefore more obliged to consider very well thereof, before he altered his opinion in a matter of such consequence. Unto this I answer by the same reason: S. Dionise, because he was wise and learned, resolved upon an honourable and worthy matter so soon. For even as he, and all other wisemen of the Paynims were reprovable, to adore them for gods, whom thy knew had been infamous wicked men, so they desired to find some, that should give them knowledge of another God, more worthy to be worshipped, than they were: They knew likewise by the light of nature, that there ought not to be many gods, but one God only. So that Dionise having this desire, and S. Paul coming to encounter him, he fled not from the combat, but did rather (helped by God) follow the Apostle, with out resistance, and by Baptism was made a Christian. There were others also converted, but S. Dionise did surpass them all in virtuous and holy works: for which cause, the Apostle made him priest and also Bishop of that city.  
S. Dionise was the first Bishop that Athens had, and that was great glory unto the city, because it had brought up, and given learning unto her first pastor. This holy saint had private friendship, and conversed a long time with the Divine Hierotheus, a Spaniard borne, (after the opinion of many authors.) who was instructed in like manner by S. Peter in divine letters, and there upon he was called Divine. S. Dionise confesseth that he was his instructor, and that of him he learned the knowledge of holy writ. This holy saint understanding that the Blessed Virgin was yet alive in jerusalem, had a great desire to see her; and so he went thither and saw her. Hubertinus recounteth of him that seeing the great brightness of her face, her heavenly beauty her celestial words, and the great company of Angels that attended upon her, he said of himself; that he had adored her for God, if by faith he had not known, there could be none, but only one God. The same S. Dionise relateth, how he was present at her glorious passage out of this to everlasting life, and reckoneth the names of the Apostles there present also.  
He returned to Athens, where he continued, exercising his office of pastor, and in converting souls unto God, until the last year of the reign of Nero, in the which he went to Rome, to see his master S. Paul, at whose martyrdom he was present, as he saith in an epistle of his to S. Timothee, who was also the disciple of S. Paul. Then he returned unto Athens; where he stayed until S. Clement the disciple of S. Peter came to be Pope; who beholding in S. Dionise good qualities, enjoined him to go and preach the faith of CHRIST in Gallia, now called France, and adjoined unto him a priest called Rusticus, and Eleutherius a deacon.  
S. Dionise thus accompanied went into Gallia, and came unto Lutetia, now called Paris, which city he found to be great and rich, populous, and furnished abundantly, both from Heaven and earth: the climate very temperate, producing noble and haughty minds; the earth very fertile, bringing forth all things necessary for the body. S. Dionise reputed it even another Athens, as Divining it should be both in literature and study, such as it after wards came to be. He resolved to make his abode it that place, and began to open his heavenly breast, and show the riches enclosed therein, by preaching the Gospel. He added to his words many great miracles and wonders: as restoring their sight unto the blind, hearing to the deaf, and speech to the dumb; curing many also of sundry other infirmities. Wherefore in a short space (such was his fame) he grafted in that place most fertile plants and there made a garden, which brought forth quickly abundance of fruit. He not only preached JESUS CHRIST in that city; but also blessed, and sent his disciples, to preach in sundry costs of the world. He sent S. Eugenius the first prelate of Toledo a great city of Spain, into that country: where he preached the Gospel, and converted many unto the Christian faith. Some others were sent into Germany: who likewise gained many souls unto God yea, not only many men were converted, and made Christians; but also the temples of the Idols were razed to the gorund: and moreover, many Churches built; where the name of JESUS CHRIST was lauded and praised.  
This was a great torment to the devil the deadly foe of mankind: wherefore he incensed divers to persecute S. Dionise, imagining, that with taking away his life, all this would fade and vanish like smoke, and the adoration of Idols would return to its former estate and credit. So some of his ministers, instigated by him, went to Rome, to certify themperor trajan thereof, as Suidas and other Authors affirm, though Metaphrastes saith it was unto Domitian, who in his deeds was a devil incarnate. it may be these complaints were addressed unto Domitian, and that he meant to send Fessenius Sisinius the governor of that province, to apprehended S. Dionise, or put him to death; and that Domitian deceasing in the mean space, and the Senate revoking, and repealing all the decrees of that bloody tyrant, the execution of this decree was stayed until the time of trajan, unto whom new complaints of Dionise being come, he revived the decree made by Domitian, upon which Fessenius caused the B. Bishop to be apprehended. S. Dionise was. 90. years of age, when he with Rusticus and Eleutherius were taken.  
The governor discoursed a long time with them accusing S. Dionise very much for preaching of new gods, against the edict of th'emperor, and Senate of Rome; and for labouring to extinguish the adoration of the ancient Gods, so much renowned in the world; gods which had been so favourable to the Roman empire, as to extend and enlarge their dominion over all the world. Have compassion, o Dionise, (said the governor) of this they old age; And make some recompense for the harm thou hast done. Confess they errors, and recant thy opinions; which be vain, and with out all foundation; persuade the people to abandon these new fangles, and return to their former usages. S. Dionise hearing this,  with the zeal of God's honour, answered; that he had persuaded many to leave the adoration of the Gods, knowwing it to be a vain and foelish thing, to account those for gods, who were unworthy to be called men, their wickedness and infamy was such, when they lived: that it was a great blindness to adore stocks & stones, & pieces of wood; that what he had preached, was very true, concerning JESUS CHRIST his being true God; and that neither fear, nor threats, nor torments should move him, or stur his fellows from their faith.  
The governor was angry at this answer, and arose on a rage out of his chair and said: The Gods be despised, the Emperor disobeyed & his subjects and people seduced by your forceries, in doing false and counterfeit miracles. These your transgressions deserve a rrigorous punishment, wherefore I give sentence, that you be forth with put to death.  
SS. Dionise, Rusticus, and Euleutherius not showing any the least sign or token of fear, or baseness of mind, said with a cheerful countenance: Let them, that adore your Gods, be like unto them; we only adore the God of heaven; and by his power, and not by sorcery, we have restored sight to the blind, speech to the dumb, health unto the sick, and freed many that were possessed with the devil. Let the ministers of the Idols do such things if they can, to conserve their credit & estimation: but they are far from working such wonders, whose Idols have mouths, yet cannot speak; have eyes, and see not; they have ears, and hear not. They do only kindle and nourish the fire, wherein they themselves burn; and they that serve them, shallbe partakers thereof with them.  
These words put the governor into a further chafe, so that he confirmed the sentence of death and committed them to the hands of the executioners. So the glorious martyrs were led forth of the city, to the top of a high hill, where they were to be executed. Then S. Dionise kneeled down, & lifting up his eyes and hands unto heaven, said: O Lord God omnipotent, JESUS CHRIST son of God, Holy Ghost the comforter, holy and undivided Trinity, receive in peace the souls of thy servants; who, for thy sake, do lose our lives. Rusticus and Eleutherius answered with a loud voice. Amen. After this the venerable and B. Prelat S. Dionise bad the headsman to do his office. And he being ready, began with him, and then went to Rusticus and lastly to Eleutherius, and cut of all their three heads in that order.  
Although God permitted these his servants to be put to death, as is above said, yet was not he forget full of them; yea because he would the more glorify them, and not suffer their bodies to be dishonoured, his will was to work a wonderful miracle in that place. The headless body of S. Dionise arose on his feet, and took up in his hand his own head, and went, as it were in manner of triumph, until it met a virtuous woman, coming out of her own house, not far distant from the place, where the holy saints were martyred. The body of S. Dionise being come unto that place, where the woman was, delivered his head unto her, as a precious treasure, and she also received it as a most goodly jewel.  
The bodies of SS. Rusticus and Eleutherius continued still in the place of execution, and the headsman and the other officers talked and devised to cast them into the river, to be devoured by the fihses, and with all to bereave the Christians of them, who as they knew well, would reverence and esteem them very much.  
A woman called Ca●ulla, who had been a defender and helper of S. Dionise and his companions in this persecution; heard of their wicked design & intention, and invited the headsman and the officers unto her house, to make good cheer, and accordingly, did set meat and drink before them. In the mean space, she sent for certain Christians secretly, who conveyed away and hid the bodies of the holy martyrs. When the officers, and headsman had eaten their fill, they went out to look for the bodies of the blessed saints, to have put in practise their lewd design: and not finding them, they streightwaies made a tumult, and threatened exceedingly such, as had stolen them away: but the discreet woman appeased them with gifts, and with fair words, and so they departed quietly away.  
The Christians laid the bodies of the holy saints in a private house, without the walls of Paris; and after certain years there was builded for them a goodly sumptuous and stately Church; where they now do rest. They who do visit their holy relics, do obtain many graces by the intercession of these holly martyrs.  
The death of these holy saints fell on the same day, that the Church celebrateth the same, viz: on the 9 of October, in the year of our Lord. 96. in the time of Domitian, or trajan, as others say. S. Dionise was. 90. years old, when he was martyred, as Trithemius saith. He wrote certain books replenished with marvelous and profound doctrine, viz: De Ecclesiastica, & Caelesti hierarchia, De mistica Theologia, De divinis moninibus. and others, out of which, the faithful belee●ers reap no les fruit of his doctrine, them the former had gathered by the good example of his holy life: as the third Countell of Constantinople affirmeth, in which place, 
6. Synod. Constantinop.  they were acknowledged for his books, and were highly esteemed.   

The life of S. Callistus Pope and martyr.  
SALOMON saith in Ecclesiasticus, 
cap. 37.  The abstinent man increaseth the days of his life. This sentence is verified in Galen the prince of physic and medicine. who living 140. years, and being asked how and by what means he lived so long, answered; I never rose from the table satiate and full. More are they that die by furfet, and to much, then by abstinence and too little. This being considered by the B. Pope Callistus, he ordained the fast, called the Ember, by commanding the faithful, that in the four times of the year, viz: the Spring, summer, Autumn and Winter, they should fast three days in one week, in every one of these quarters. and likewise in those days, pray unto God, that he would give, and conserve the fruits of the earth: and also, that prayer may be made unto God for them that take holy orders at those times. Also, as the church saith in a prayer: fasting was instituted, for the good of body and soul, being unto them both a wholesome medicine. oration Quadrag. The life of this holy Pope was written by Damasus, and other Authors, in this manner.  
BY the death of S. Zepherinus Pope and martyr, Callistus the first of that name was placed in the Chair of S. Peter. He was borne in Rome, and was the son of Domitius. He builded a Church in the honour of the glorious virgin, which is called Santa Maria trans Tiberim: though, as Pla●●na saith it cannot be that which is so called at this present; because at that time, the Christians had not such large liberty, as to build sumptuous Churches. yea those which they had were little, mean, and private as this was then, because of the persecutions, but Gregory the 3. enlarged it. and before him Pope Silvester, the first, that builded public Churches.  
Pope Callistus at this own cost, caused to be made a churchyard in the way called Appia (which is called the Churchyard of Callistus,) where many martyrs are buried. In this Churchyard was afterward built the Church of S. Sebastian. therein are conserved many relics, and many altars, and little chapels are under the ground, where masses were said, in great secrecy, for fear of the Pagans. This same Pope, as is afore said, ordained the feast of the Quatuor tempora, or Ember days. And because the giving of holy orders was used to be done, but once in the year; which then was not sufficient: for that the number of the faithful was very much augmented; it was also necessary to increase the number of priests and Deacons. and so it was permitted to give holy orders at those four times of fasting.  
Callistus for bad all faithful believers to participate or converse with persons excommunicate: and also commanded: that no excommunicate person should be absolved, 
Cap. Consang. 3 q. 4.  except the cause was first heard, and the party satisfied. He also was the first, who prohibited matrimony between kinsfolks, and appointed the same consanguinity until the seventh degree, though it after was limited to the fourth degree, as it is at this present. This good Pope governed the Church of God virtuously 6. years. 2. months and 10. days, in the which he gave holy orders five times in the month of December, and ordered 8. Bishops. 16. priests and four deacons; and then was martyred.  
Vsuardus recounteth his martyrdom in this ensuing manner, sa●eng: That the Emperor Alexander Severus, having kept him long in prison, caused many bastanadoes to be given him, allowing him with all very little sustenance, and lastly, he caused him to be thrown out of a window of the prison, and in that sort, he yielded up his soul unto God. The Church celebrateth his feast, on the. 14. day of October, which was the same day he was martyred, in the year of our Lord. 224.  
It is to be noted that S. Leo the Pope in his 8. sermon, which he made of the feast of the tenth month, speaking of the four times of Ember saith. It was a commandment derived from the Holy Ghost. 
Gemb. Summa Comit.  The Council of Magunce held about the year of our Lord 813. in the 34. chapter, speaking likewise of the four Ember days saith, it was the institution of the Roman Church, and nameth not Callistus.  
But the one and the other of these authorities is not against that which is here written. for if S. Leo say, that this fast was derived from the holy Ghost, we may say, it is true: and yet the introducing thereof into the Church was by the means of this good Pope Callistus. And where the Council saith: it was instituted by the Roman Church, the meaning is; that some Pope brought it in use, which of necessity must be a holy man, and of a very ancient time.   

The life of S. Luke the Evangelist.  
THE Apostle S. Paul writing to the Romans', 
Rom. 1.  saith of himself: I am debtor to the wise, and to the foolish; to the prudent, and to the ignorant; to the leaned, and to the unlearned. Into this debt fall all the preachers and masters, that teach and preach JESUS CHRIST. They be bound to satisfy the wise and the ignorant, giving to every one of them meat agreeable to their necessity; that they may profit all, by applying themselves to every one in the matters they treat of, & in the business, they have in hand. S. Luke the Evangelist discharged very well this duty: for he instructed the wise and the ignorant, giving to every one books, out of which to learn their due●y.  
The use of Images in the Church is approved by the Church, as holy and profitable. Among other the utilities thereof, this is one; that Images are the books of the ignorant and unlettered: for in them they see that painted, which other men read in books. So S. Luke writing the Gospel did satisfy the learned & wise: and being a cunning painter, he painted some Images, wherewith he satisfied the simple, and the unlettered. By these two means, he that before was a physician, and cured corporal infirmities, did afterward cure and heal the maladies of the mind of many, who were saved; being turned to Christianity, and the service of God by his means.  
The life of this holy Evangelist was written by some grave Authors, & among others Simeon Metaphrastes, whom I principally follow.  
THe city of Antioch hath always been renowned among the faithful, for that they took the name of Christians in that place, whereas before they which professed the Gospel and faith of JESUS CHRIST, were called disciples. In this city was S. Luke borne of noble parents. Form his childhood he was inclined unto virtue, he loved chastity right well, for he observed it all his life. He was such an enemy unto Idleness, that even in his childhood, because he would not be idle, he gave himself to study the Greek tongue. Then he passed to the study of philosophy, and physic, and when he found himself dulled with study, he used for his recreation to paint. And though any of these studies require a man's whole attention, yet had wit, that he proved a good philsopher, an excellent physician, and a famous painter.  
The report of the miracles of CHRIST coming to Antioch, S. Luke thought, that if the fame was true, he deserved, that people should go and see him from the ut most parts of the earth. but he, especially being a physician, hearing it reported, that JESUS healed the sick so easily, peradventure had a greater desire to see him, than others, and in case it was done by art, and might be learned, to be taught by him. He went to jerusalem, and heard some of his sermons, which made such impression in his mind, that although he was very rich in posessions, and worldly goods, and that he saw them, that followid him, forsook all, and that other wise they were not admitted into his school, desiring yet to be his disciple, and to keep in his company, he left and abandoned all his worldly goods and posessions, as easily, as one would have shaken the dust from his feet, when they are to be washed. So he came into his B. company, and IESVs received him to be his disciple, and so he remained, and was partaker of many mysteries, which our Lord wrought in the world.  
He was sent to preach when the other disciples were sent by two and two into sundry costs. He was in jerusalem at such time, as our B. saviour died. And for that he had heard him say, that he would rise again the third day, he stayed till then, on which day he (according to the opinion of some Authors) being accompanied with another disciple called Cleophas, determined to journey from jerusalem unto the castle of Emaus, being. 60. furlongs from thence. 
Brocard. in descrip. tenae. sancth Cap. 7.5 5.  Which they did to secure themselves of the inminent danger, and also to be informed by passengers of some events. They went in this journey discontent, talking together of the things which had befallen in jerusalem, and whilst they talked, JESUS appeared to them in the shape of a traveler, and kept them company.  
In their communication and conference, he reproved them for their little faith, and instructed them in many things, and reduced to their memory many sayings of the prophets, which showed, that CHRIST must suffer and die, and then rise again. finally, being come near the castle; he made as though he would go further, but at their request, he stayed still with them. And being set at the table, they knew by breaking of bread, that he was JESUS, who was risen again. They returned speedily to jerusalem to bring this good news unto the Apostles, and there, and in their company, they saw him again. S. Luke was present likewise, when our Lord ascended into heaven, and at the coming of the holy Ghost.  
After this he stayed in jerusalem certain years with S. john the Evangelist, in the company of the mother of God, until S. Paul was converted, and came to jerusalem. S. Luke grew into great friendship is thought) because they were both learned, though they studied different faculties as likewise the cause of the friendship of S. Barnabas with the same S. Paul, was; because both of them had studied together in jerusalem and had been scholars unto Gamaliel. S. Luke being then in the company of S. Paul, went with him in his long peregrinations, and was partaker of his travels.  
Of S. Luke S. Paul maketh mention in his epistles to Tymothee, 
Tym. 4.  saying: Luke only is with me; and to the Colossians he saith: 
Coloss. 4.2. Cor. 9  Luke my dearly beloved saluteth you And to the Corinthians, he saith: I send to you Titus, and a brother, (meaning S. Luke) whose praise is in the Gospel in the Churches: & not that only, but he is deputed as a companion of our peregrination, by all the Churches. S. Matthew being among the Hebrews had written his Gospel in the Hebrew tongue; and S. Mark remaining in Rome among the Romans', in Latin. S. Luke wrote his in Greek, because he preached among the Greeks. It is said: that at all times, that S. Paul saith in his epistles, After my Gospel, 
jerom. de scri. eccles.  he meaneth of the Gospel of S Luke, for that he wrote it being in his company.  
S. Dorotheus B. of Tyrus saith, that S. Luke wrote his Gospel by the appointment of S. Peter, & not of S. Paul, because he saith in the beginning thereof; that he wrote it by the relation of them, who saw it from the beginning: & S. Paul did not so. This holy man wrote also another treatise, which is called the Acts of the Apostles. In the beginning of which he speaketh of the Ascension of CHRIST into heaven, and of the coming of the holy Ghost. Then speaketh he of the miracles and preaching of the Apostles, of their persecutions, the death of S. Stephen, the conversion of S. Paul, the death of S. james the Great, and the imprisonment and escape of S. Peter. After this he goeth on with 〈◊〉 peregrinations of S. Paul, his persecutions and travels, of all which he himself bore no little part, and goeth on, till he leaveth S. Paul in Rome.  
Then S. Luke departing from thence returned into the Orient, traveled over a great part of Asia, & arrived in Egypt. He visited Thebais the higher & the lower, in all places preaching the faith of CHRIST, sand conuer●ing souls in every place, where soever he went. At the end of his peregrination, he came to the great city of Thehais, and was the prelate and pastor thereof: and as such a one laboured to destroy the Idols, and to build Churches. Which he might the better do, by reason of the great multitude that received the faith of CHRIST, and were baptized, by hearing his exhortations. S. Luke remained there many years, ordered bishops and priests, whom he sent into divers countries to preach: In such sort, that this province brought forth many good plants worthy of the eternal life.  
This holy Evangelist catied always with him two Images he had made himself: the one of our B. Saviour, and the other of his B. mother; which were good means to convert the paynim, for that not only he did miracles with them, but all they that saw them, were moved to great devotion. These two Images were so like the one to the other, that he, which did not know whose pictures they were, might yet easily know, that there was some near kindred between the two people represented by them. To conclude, the holy Evangelist being 84. years old, passed from this mortal unto the eternal life.  
Nicephorus Callistus in his ecclesiastical history saith: that S. Luke died a martyr in Grecia, and that he was hanged on a Olive true; 
lib 2. Cap. 43.  but it is commonly holden, that he died a natural death. The same Author, and others with him, say: that Constantin the son of Constantin the Great by the means of one Artemius, who whas after ward a glorious martyr, brought to Constantinople, the bodies of S. Andrew from Patrasso a city of Achaia (though at this time, the body be at Amalphi a city of the kingdom of Naples in Italy) of S. Timotheus from Ephesus in Asia, and S. Luke from Thebes where it remained. and that he builded a sumptuous Church to lay in all the said blessed bodies. Now the citizens of Padua say; that they have the body of S. Luke the Evangelist in their city, in the Church of S. justina.  
The Church celebrateth the feast of S. Luke on the day, whereon he died, which was on the. 18. day of October, in the year of our Lord. 90. and in the reign of Domitian as Canisius accounteth. * ⁎ *   

The life of S. Hilarion the Abbot.  
THE Apostle S. Peter, 
Cap. 4.  in his fiirst Canonical epistle, hath one sentence fear full for the good, and dreadful to the evil viz: If the just shall scant be saved, what shall become of the sinner? If he that hath served God all his life doth tremble at the hour of death, what shall he do, who hath been a wicked man, and is a sinner, at that dreadful hour?  
This was verified in S. Hilarion the Abbot, who being at the point of death, felt a great fear in his ●oule, but he encouraging it, said: Depart my soul out of my body: of what art thou afraid? thou hast served CHRIST 70. years; and dost thou now fear to die? The life of this holy Abbot was written by S. Jerome in this sort.  
SAINT Hilarion was borne in Tabata five miles from the city of Gaza in Palestina. His father and mother were both idolaters, so that he grew as a rose among thorns. Being a little child, he was sent to study in Alexandria. in which place, he made demonstration of his rare towardliness, and inclination unto goodness, rare wit, & moral virtues, which caused all men that knew him, to love him. But he was much more beloved of God, for in that place he attained unto the knowledge of the Christian faith, which he received, and was baptized. So that he, who before was only accounted a virtuous man, was now such a one in verity, and in deed, and delighted in nothing, but in virtuous actions, and the service of God, spending the greater part of his life in the Church, and in the company of godly priests: and by means of them, he came to the knowledge of S. Antony, who dwelled in the desert, and amazed all worldly men to see and hear of his strict life, and his sanctity in confounding the devils, in which he rejoiced the heavenly court.  
Hilarion had a great desire to see him in the desert, which when he had done, he changed his ordinary clothes, and put on such weeds as the monks that were in the company of S. Antony wore, with whom he also stayed two months: In this time, he marked the order of his life, his gravity in behaviour, his incessant prayer, his humility in the entertainment of straingers, his severity in correcting offenders, the austerity he used toward his body in diet, apparel, and sleeping. he saw the multitudes of people, which came from all costs unto him, to obtain remedy and help for all manner of necessities, by his intercession and prayers. Hillarion thought, that this was the beginning of the reward of the long endured travels of Anthony; and that he should do well to follow his steps. This being determined, he returned into his country, where the found his father and mother deceased, wherefore he divided his patrimony, and bestowed part on his brethren, and part on the poor, having in mind these words of CHRIST: He that doth not renounce all that he possesseth, cannot be my disciple. At that time Hillarion was 15. years old, and by this means being poor, yet accompanied by CHRIST, he went unto a desert place, which was haunted by robbers. Wherefore, they that heard of his boldness, wondered thereat; and told him, in what danger he was like to be, by dwelling there: but he feared no temporal peril, to escape eternal death.  
This holy saint was of a weak complexion, slender and lean, but in mind he prepared himself to endure all manner of heat and cold, though it afflicted him never so much: nevertheless he was clothed with a sackcloth, upon which he wore a garment like a mantle, woven with rough hair of beasts, as of camels; this S. Antony gave him at his departure from him. His diett was this: after the setting of the son, he took 15. fruits of Carica, which is a fruit peculiar to Syria, much like figs. but because as it hath been said above, many robbers dwelled in those deserts, he stayed not long in a place, so that he had no cell.  
Lucifer being much aggreived to see himself so over mastered by a monk, before he had began war against him, began now to molest him with sundry temptations. He represented unto him filthy and lascivious things, so that the servant of God was enforced to think of that which he knew not; and to have that in his imagination which he had never proved nor tried. He was wroth with himself, and knocked his breast at this, thinking he was able by force to vanquish this temptation with blows; he was enraged against his own body, and said unto it: Thou Ass, I will so use thee, that thou shalt not kick: for I will take thy provender from thee, and I will give thee no meat but straw. I will quell thee with hunger and thirst, and will lay heavy loads on thy back. I will torment thee with heat and cold, and will make thee to have more mind of thy meat, then of thy pleasure. This said the blessed young man, and as he said, so he did. for the continued some times 3. or 4. days with out meat; and yet he laboured hard in digging the ground, not intending to sow any grain thereon; but only to get out the thorns and evil herbs, that budded in his own body. He also made baskets of bulrushes, as the monks of Egypt used to do, yet not omitting for it his orisons; wherein he spent the greatest part of the night and day. When he felt his body faint and weak by travel, he took ordinary diet, which was a few wild herbs, & whilst he eat, he said to his body: Take heed my body: for thou shalt not eat, before thou dost faint: and for that thou now dost eat, prepare thee, and fall to thy labour. By this course, he brought his body to such a state, that he had nothing on it, but skin and bone.  
The holy hermit was one night at his prayers, and he heard the crying of children, the weeping of women, the alarms of armies, the bleating of sheep, the bellowing of bulls, the roaring of lions, the hissing of serpents, and sundry voices of different monsters. At the first hearing, he was some what affrighted therewith: but calling to his mind the craft of the devil, he fell flat on the ground, and made the sign of the Cross. And as he looked on either side, if with his eyes he could discern what it was that he had heard with his ears; (the moon shining bright,) he saw suddenly, a chariot drawn by furious horses, who made a show, to kick, and run over him. The holy young man with a zealous and fervent voice, called on JESUS, and in an instant he saw the earth to open and to swallow the chariott, and there with departed the noise and fear the chariott made. The blesssed man rendered thanks to God, saying that which the israelites said, when the red sea over whelmed and drowns Pharaoh and all his host. Viz: Our Lord hath drowned in the sea, the horse and the horseman.  
Many other were the temptations where with the devil did try him, Sometimes as he lay resting on the earth, to give a little repose unto his afflicted body, there was presented before his face naked women, an other time, when he was mollested with famine there appeared unto him most costly tables, covered and laden with many delicate viands, If he was at his prayers, wolves seemed to go about him howling, If he sung hymns in prais of our Lord, he saw some brawl or fray made before him, and some of them seemed to be dead at his feet, seeming to say: Burime.  
On time being at his prayers, and some what distracted, as thinking upon some thing not belonging to his orisons, there came close to him a grime and stern fellow, like unto those they call Sword players, in Rome, and gave him two terrible kicks on the sides with his feet, and then with a whip, lashed him on the shoulder, saying to him; Holla what now? why dost thou sleep. and having said this, laughed out of measure. And having thus sound beat him, said to him again: Wilt thou have a little barley: but Hillarion said not a word unto him.  
This holy saint from the age of 16. unto 20. (to defend his body from the cold and from the beams of the sun, in the place where he stayed) used the shelter of a little cottage made of bulrushes, and of another prickled herb called Carica. from that time afterward, he builded a little Cell, which as S. Jerome saith, stood until his time: & was 4. foot wide, and 5. foot high, so that it was some what lower than he was, and some what longer than his body was So that it is was more like the grave of a dead body, than the lodging of a living man.  
It was his usage to cut the hear of his head once every year, and that at Easter. He slept upon a bundle of bulrishes laid on the bare ground, and had no other bed, all the days of his life. He never changed the sackcloth, which he once put on: nor ever mended it, for he said, it was a thing superfluous to seek fineness in a sackcloth. He had by heart the greatest part of the holy scripture, and after he had said many psalms and hymns, he recited a great part thereof by order, and always continued in devout and reverent behaviour; for that he considered God allwais present, and speaking with him.  
He used to alter his diet according to his years. in some years he eat lentils steeped in cold water, at another time he eat bred only steeped in water with a little salt, at another time herbs and roots were his only sustenance, and another season he did eat every day six ounces of barley bread with some little pittance of sodden herbs. when he came to be feeble and weak, he put a few olives upon the herbs, and this was dainty meat. And thus he spent the time until he was 63. years old. from this time unto 80. he would eat no bread, nor any other thing, but a certain meat made of flowe●, and of stamped herbs mingled together, which served him both for meat and drink.  
This thing may cause men rather to wonder, then to put any in hope to be able to imitate him, because the grace of God strengthened him, and the long use of thereof, and abstinence in his youth from all carnality, which debilitateth the body, made it to him more easy, and more able to live such an austere life; wherein he merited much: and perhaps an other man should offend God by shortening his days in doing the same.  
S. Hillarion living now in his cabin, the thieves had notice, and came to him, but seeing the estate he was in; they said unto him scoffingly: What wouldst thou do, to see they self assailed by thieves? He answered: The poor and naked man feareth not the thief. They replied: At left thou mayst lose they life: And he said: It is true, they may deprive me thereof, but I care not a bean, if they do so at this present. The thieves were astonished and amazed to hear his words, and to see his constancy, which might have been a motive for them to amend their life spent in wickedness, seeing a man, that had chosen rather to lead such a straight life, then to fall into any offence toward God. Hilarion lived in this manner. 22. years, and was known in all the Land of Palestina.  
Upon a day a woman came unawares unto him, and fell at his feet, she perceiving, that he seemed to be displeased to see her in that place, and to make signs, to have her departed, she shed many rears, and said unto him; Oh Servant of God, pardon my presumption, and boldness, for my great afflictions enforce me so to do. Do not shun me, turn thy eyes of pity toward me: behold me not as a woman, but as a person afflicted. Remember that a woman was mother unto our B. Saviour. They that be hole have no need of the physician, but they that be sick. At the words S. Hilarion stayed, and asked of her, the cause of her coming thither, and why she wept. The woman made answer: That this, 15. years she had been married, and never had child, for: which cause her husband determined to departed from her, and leave her desolate. The holy saint lifted up his eyes unto heavin, and prayed for her, and so dismissed her. After a year that same woman returned to visi●e him, with her son in her arms, which God had given her, at the prayers of S. Hilarion, and this was the first miracle, that God showed by him.  
After this followed another mroe wonderful: viz: A noble lady returned home from visiting S. Antony with her three little sons, and being come unto Gaza, all three fell sick there, and died, whether it was by the change of the air, or whether God would have it for the honour of S. Hilarion. The discomforted mother seeing such a desolation in her house, was in manner, out of her wits, and called unto mind, one while one son, another time, the other son, and knew not which of them to bewail first. And hearing that in the desert, near unto the city, Hilarion did Dwell, came unto him accompanied with two hand maies, and said unto him with unspeakable grief: I beseech thee o holy man by JESUS CHRIST, by his sacred blood to come with me, unto the city of Gaza, and raise my three sons, lying dead in that place, which thing willbe for the glory of God, and the confusion of the idolaters.  
S. Hil●rion refused to do it, saying, it was not his usage to go into the city, no not out of his Cell: but the woman weeping bitterly, said: o Servant of God, give me thy three sons, whom Antony hath seen alive in Egypt, cause, that I and thou may see them alive also in Syria. The people present heating the woman's words, wept abundantly; and so did S. Hilarion, who vanquished with the tears of the woman, went into the city of Gaza, at son set and called one the name of JESUS upon the dead chilerens, who arose incontinent, and gave thanks unto the holy saint, and all the company rendered infinite praised unto God. This miracle was divulged in many places, wherefore much people resorted, only to see the holy man. And many that were heathens and pagans by the only sight of him, received the Christian faith, and took the order of monastical life, and stay with him. There had not been before his time any monks in Syria, so that S. Hilarion was the first bringer of that holy institution, and to live in monasteries, in to those parts.  
There was brought to him a woman, who had been blind ten years, and had spent all her goods in physic: which when S. Hillarion understood, he said unto her. It would have done thee more good to have given all thy possessions unto the poor, because JESUS CHRIST would have cured thee. When he had said this, he laid a little of his spittle upon her eyes, and incontinent she recovered her fight perfectly.  
There was in Gaza, a Chariott man possessed with the devil, who had left nothing free in him, but his tongue. This poor man was brought to S. Hillarion, who said unto him: Believe in JESUS CHRIST, and use this trade no more, which is perilous for thee, thou being of an impatient nature: And he promised so to do; and instantly he was hole and sound, both in body and mind.  
Another man called Marsitas was able and did carry on his back 15. bushels of corn, and was in great estimation for it, for there was never an ass in all Syria, that was able to carry such a load. Into this man the devil entered, and made him so fierce, that he did much harm, and it was in vain to bind him with cords, or chains, for he broke them all in sunder. One while he assailed this man, another time that man; and with his teeth did bite of the nose of some, and the ears of others. He was led unto S. Hillarion in such sort, as men use to lead a bull, when he goeth to be baited. When the monks saw him, they were all afraid, because he was a man of a great stature, of a terrible aspect, and of a grim countenance. S. Hillarion commanded them to unlose all his bands, and to take of all his fetters he wore. When he was untied, he said unto him: Come hither unto me. Marsitas trembled and held down his head, & fell at his feet and licked them with his ●oung, all his former fierceness being vanished away. The Blessed man kept him seven days in his company, and made continual prayers unto God for him, and to conclude, perfectly cured him.  
There was brought also unto him another man possessed with the devil, whose name was Orion, a very rich man, who had a legion of Devils in him. S. Hillarion expounding a passage of holy writ unto his monks, the roan possessed came on a soodein, and flipping out of the hands of them that led him, ran toward the holy saint, and took him up in his arms, and hoist him aloft in the air. All that were present, cried out, fearing he would cast the holy man down headlong, being weak and feeble with continual fasting. but Hillarion with a cheerful countenance said: Let me deal alone with this lusty wrestler, and turning up his hand, took him by the hear of the head, and threw him unto the ground, and then set his feet on him, yea, he trod and spurned him with his feet, saying: Here ye shallbe tormented, ye accursed dinells; the poor man yelling and howling, and turning his face toward the ground. And S. Hillarion said unto God: Ah my Lord, deliver this wretch, unloose this man that is bound, it is as easy for thee to vanquish and overcome many, as one.  
In this space were hard to come out of the mouth of this wretch sundry and divers voices, like a confused shout or noise of people, but lastly, he was made hole and ●ound. and within a few days after, he came unto the monastery with his wise and children, and brought presents unto the man of God, who said unto him, hast not thou read, what befell unto Giezi, 
4. Reg. 5. Act. 4.  and unto Simon magus, the one sold the grace and gift of the holy ghost, and the other desired to buy it, and both of them were punished severely for their sin. If thou knowest so much, return unto thy house with thy gifts, for I will not take them Oryon wept and said: father receive them, and give them unto the poor.  
S. Hilarion replied: Thou mayst do that better than I, for thou dwellest in the city, and knowest them that be needy: I have forsaken all mine own goods: unto what end should I take care or charge of other men's? I know, that unto many, the name of a poor man is an occasion of avarice. there is none, that giveth better unto the poor than he that reserveth nothing for himself. Oryon was much discomforted at his words, and lay prostrate on the grount before him. wherefore the blessed Abbot said unto him. My son, be not aggreived or afflicted at it, for that which I do for myself, I do also for thy good: If I should receive thy gifts, I should offend God, and the legion of devils should return into thee again.  
In the city of Gaza, there was a young maid of good life, on whom a young man was enammored. This man endeavouring by all means possible, to draw her to his will, and nothing prevailing, went unto Memphis and made his mind known unto the enchanters and sorceress of the temple of Esculapius. They gave him a plate of brass, wherein were graven dreadful figures, and bade him lay it unter the threshold of the damosels door, and to cover it with earth, and then to say certain words, which they taught him. Upon this, the damosel took such affection unto him, and was so fond, that it was rather madness than love, for she called for him, with aloud voice, she scratched her face, rend her hear, and did other foolish and raving tricks:  
The father of the damosel brought her to be helped, unto S. Hilarion, and the devil who tormented here, howled and said: I have been enforced to come hither, I was well in Memphis. Alas how great be the torments, I endure? thou dost command me, to come forth, and to departed, and I am bound under the threshold of the door, in a plate of brass. I cannot departed from hence, until the young man, who hath set me here, do unloose me. S. Hillarion said unto him; Is thy force then such, that a plate of brass doth keep thee in bondag? Tell me now, why art thou so bold as to enter into this handmaid of our Lord? The devil answered: I came in, to preserve her virginity, Ah villainy, said the holly saint, wouldst thou, that art the enemy of chastity, preserve her virginity? Why didst not thou take possession of him, who sent thee hither. The devil replied: why should I do so, for he is a friend to the devil my companion.  
To conclude, S. Hilarion delivered and set free the damosel, and would not have the impediment the devil named, to be taken away, to show, that neither magic, nor inchanntment are of power to or withstand the will of God. Then he reproved the damosel for some light and wanton behaviour, she had used; for punishment whereof, God had permitted the devil to torment her.  
S. Antony wrote some letters unto this holy saint, and rejoiced to have answer from him again. And if at any time there came any sick men to him from Syria, he said unto them: Why do you fetch such long journeys hither to me, and have my son Hillarion in your own country?  
There were now many Monasteries founded, and the holy man visited them at usual times, and as he went to visit them one time in this manner, he came by the way unto a territory called Elusan, and found them celebrating the feast of their Goddess Venus, in her temple. When the people, though they were idolaters, went out to meet and receive him (for they had been much obliged unto him for doing good unto many of them.) The holy saint entertained them lovingly, & wept for tenderness of heart, & looking steadfastly toward heaven, besought them rather to adore JESUS CHRIST; then those stocks and stones; and if they would do so he promised, he would come and visit them oftentimes. These simple words void of rhetoric were so forcible with that rude nation, that before he departed thence he set down a plot and the form, for the building of a Church, and they moved him to make the heathenish priest, which made sacrifice unto the goddess, a Christian, which thing they obtained.  
The holy saint visiting the monasteries builded by his disciples, came unto one, (whose governor was a covetous man) at the importunity of them that went in his company. Now hard by the monastery there was a vineiard, and they perceived that with in it there were many watchmen, to keep out those that came with the holy man from entering the same, lest thy should meddle with the grapes, that were ripe, having ●lings, with which they threw stones against his company. S. Hillarion smiling thereat went unto another monastery of a good man, who besought, yea importunated him to eat a few grapes, to refresh himself being faint with his long journey. The holy old man said: Accursed is the man, that seeketh the refreshing of his body before that of his soul: Let us first make our prayers, and pay our det, we own unto God, after that ye may go unto vineiard. When God was served: S. Hillarion went unto a high place, and blessed the vineiard, than he bade his flock to go and feed therein. The number of them, that went, was little less then. 3000. for so many he had in his company; This vineiard did usually every year yield 100 measures of wine, and. 20. days ofter the people had eaten the grapes, the vintage was made, and it yielded that year. 300. measures. But the covetous churl, who would not suffer any to enter within his vineiard, had much less, than he used to have. and that little, which he had, became sour, and then he repent (but to late) that he had been so churlish and discourteous toward the holy saint. This blessed old man had a gift of God, by the smell of bodies, of garments, and things, which any man touched, to know the vices they had, and to what evil spirit they were subject; and with what virtues they were adorned.  
Being now fully. 6; years old, and seeing the multitude of religious men, that were under his obedience, and the great concourse of people, that came to him daily, to have remedy of their afflictions, he was much discontent there at, & lamented for the same: His religious men askindg him the cause, he answered them: It seemeth to me, being esteemed holy by men, that God hath rewarded me in this life, for the small service, I have done unto him. It seemeth to me also, that I return unto the world, sins under the colour of sustaining and maintaining the religious men, there are presented unto me many occasions of sin. His disciples hearing thes words did watch him diligently, especially Isichius (for the great love and affection he bore unto him,) fearing he would strale away from thence.  
One a time a venerable matron came to visit him, with intention to go further, and visit S. Antony also. He understanding her intention, wept and said unto her; I was also of that mind, if the government of this monastery had not said and with head me, but now it is to late, for two days since, the world is deprived of that worthy father: This matron credited his words, and went no further, and within a few days after came unto their ears, the news of S. Antony's death.  
It were a wonderful thing to consider the graces and gifes of this saint, his miracles, his abstinence, and his profound humility. S. Jerome saith of him: I am amazed and astonished, to consider the great enmity Hillarion had with worlely pomp and glory, and with the estimation of men. This blessed old man was visited by priests by religious men, by clerks, by all manner of people, and he to fly from honour, which was doom unto him by every one, determined to departed, and travel into some other country. When this was known, he was beset and enuirouned with more, than 10000 persons, who besought him not to leave them but he striking the earth With his walking staff, said: I cannot abide that my God should be accounted a decevier or a liar. I cannot endure to see the Churches demolished, the● Altars trodden under feet, and my children slain with the sword. By thes words he said: many gathered, that God had revealed untohim, some great evil and persecution that should ensue unto his brethren, as it came to pace after, in the time of julian the Apostata.  
To conclude, the blessed man would not stay with them any longer: and told the people, he would never eat bit of sustenannee if they did not permit him to go quietly; and they hindering him, be would not eat any thing for seanen days to geathey. They seeing his resolution to be such, permitted him to departed in peace, thought it was much against their wills. and because the good old man was so feeble that he could not travel on foot, he road, and choose for to keep him company. 40. monks whom he judged to be most abstinent. and most prepared to abide travel and pain.  
Passing with them through many countries, he at the last arrived at the Cell of S. Antony. There he talked with the disciples left by that blessed man and comforted them being sad for the death of the death of their master. He recreated himself a while with them, in visiting divers places which they showed unto him. In this place (said they) S. Antony used to pray: here he exercised himself in digging the earth: These trees were planted with his hands: here he made the foun●ein handsome for their use with his own hands. Then they showed him his Cell, the length whereof was fit to receive a man, lying out in length. They also rehearsed unto him some of his miracles S. Hillarion demanded of two of those monks for the place of S. Antony his burial, they only knowing it. It is not known, if they did show it unto him or no, because S. Antony had commanded them, and bound them by oath, not to disclose it unto any; and he did it, lest any man should honour, or reverence his body.  
After the death of S. Anthony, for three years' space, it had not reigned in all that province, wherefore the common people said it was, because the clements lamented for the death of that blessed man. They besought S. Hilarion to pray for them, which he did, and then it rained. Wherefore he was for that benefit highly esteemed among the people of that country, they saying: that God had sent him unto them, in the steed of S. Anthony.  
He departed from thence, and went to visit two holy Bishops Dracontius, and Philo; who were banished from their churches, by themperor Constantius, for that they would not follow the heresy of Arrius. These holy bishops were comforted much to see S. Hilarion, who departed from them, and went to Alexandria, and was lodged by certain religious men, near unto the city. When night came, he saddled his little beast, meaning to departed, and when they asked of him, why he would go a way thus suddenly, he aunsweted: lest my stay be the cause of some great trouble.  
On the next day it proved even so as he had said: for thither came officers of th'emperor julian the Apostata, guided by some of the citizens of Gaza to apprehend him, by order from that tyrant; but when they found him not, they wondered, saying; now we find it true, that hath been said unto us of this man, viz: that he is a conjuror and a sorcerer, knowing things to come. Behold: how he is escaped out of our hands?  
The B. Abbot went like a pilgrim in divers countries, but he was easily known, where soever he came, for men possessed with the devil discovered him. He knew that julian the renegat had made a search for him and his disciple Isichius, with an intention to put them to death, if he had taken them. In which, because he miss, he set their monastery on fire, and persecuted the monks with extreme rigour. But within a while after, the wicked emperor being dead, and also jovinian who lived a very short time, Valentinian succeeded in the Empire.  
S. Hilarion was entreated to return, and gather his monks together, and to re-edify his monastery which he would not do, but rather be took sea, to go and dwell in some Islands unhabited, that the sea might keep that secret, which the land did divulge and publish: but he could not be hid, for the people came likewise unto him in that place also.  
So he departed from that Island, and passed into afric, and from thence into Cycile, where he made his stay upon a cragey mountein In the day he made a bundle of wood, and laid it on the back of one of this disciples, to carry unto the next town to be sold and with the money arising thereof, they bought bread, with the which, those few, that were with him, lived and sustenied their lives. He could not live unknown in that place neither, for a man possessed with evil spirit, in Rome, cried out and said: Hilarion the servant of God is in Cycilc. So that many diseased people came thither to recover their health by his means.  
By cause he perceived himself honoured in that place also, he departed, and went into Dalmatia, where was a dragon that destroyed all the country devoured the oxen and other beasts, and killed the husband men, and the shepheres. The blessed, man having compassion on the people, caused a great stack and pile of wood to be made, and when he had prayed: he commeunded the dragon to go upon the stack of wood, and when he was on it, he bade the people set fire there unto, and thus the dreadful dragon was brent and consumed with fire, in the sight of all the people.  
Then he determined to departed from that place also, for which cause, he was embarked, and being on the sea he was assailed by pirates. His disciples with the others, that were in the ship doubted they should be slain, but the good man reproved them for distrusting in God. And Then standing on the deck, he prayed, and stretchinh out his hard against the pirates, said: Come no further this way: O strange and wonderful thing: at the saying of these words, they turned aside, and returned back as swiftly, as though a strong gale of wind had carried them away.  
The sea was also obedient unto him: for at such time, as he was at Ragusium, the sea swelled and rose out of measure, and so much, that the people of the country feared all of them should be overflown and drowned. The blessed old man took land, made the sign of the Cross in the sand, and held up his arms against the storm, and the sea was assuaged, and ceased incontinent, to the great admiration of all the country, who kept this deed in memory, and the fathers used to tell the same unto their children.  
Another time as he sailed, and not having any thing to pay for the freight, he would have given unto the owner of the bark, a book, in the which he had written the four gospels, with his own hand, which he always carried about him: because he had cured before time the son of the master of the bark, he would not receive the book of him, but he gave him his fare, and rendered unto him infinite thanks for his former benefit.  
Finally, this blessed old man remaining in Cypress, and having sent Isichius his disciple, to visit the ashes & ruins of his destroyed monastery, and to salute the monks remaining in that province, stayed in the city of Papho. unto which place many sick men, and men possessed came out of all parts of the Island, and the holy saint by prayer healed them.  
Isichius being returned from Syria, the reverend father conferred with him of his departure from thence, which he did not upon inconstancy, but only to fly from credit and honour, which was bestowed upon him in that place: So having found out: a place not far distant from the city which stood out of the way, and was unhabitable for the craggines, knowing that the going up unto it was very difficult, for they must go up creeping with their hands, and that at the top thereof was a pleasant and delightful place, furnished with many trees and clear founteins, and that (as the fame went) many evil spirits haunted, and used in that place, and therefore none was so hardy, as to dwell there: the holy man resolved to make the same his habitation. There were some, that came to visit him; yea many diseased persons: and among others, one sick of the palsy, who was the owner of the place. Great were the conflicts and encounters the servant of God endured in that place by the devils, who did incessantly disquiet him; because he was come to thrust them out of their long continued habitation. The blessed man took thereat great consolation, for that he had there some enemy with whom to contend and strive.  
S. Hilarion being now come to the age of 80. years (Isichius his disciple being absent) fell sick: and perceuing that the hour of his death drew near, he wrote a schedule, or note of his hand, in which he left by his testament Isichius his disciple, to inherit all his treasures: the book of the Gospels written with his own hand, his long religious weed, the sackcloth or hood, with which it was covered. When it was known in the country, that the holy saint was sick, some came to visit him, and he charged them deeply, that assoon as he was dead, they should bury him in the same place where he dwelled, and that they should not keep him above ground the moment of an hour.  
When the pangs of death came, all things failing but his senses, which were perfect, looking with his eyes open, he spoke to his soul, and said: Depart forth now, depart, fear not: thou hast served CHRIST 70. years, and dost thou now fear death? In speaking these words, he ended his life. His body was buried incontinently, as he had appointed; so that his death and burial was reported in the city both at one time.  
His disciple Isichius being certified of his death, returned into Cypress, and feigning that he desired to dwell in the same place, where is master did dwell, and was buried; after ten months passed, he stole away the blessed body of his master, venturing his life for the same (for if the Cypriots had known it, he had been slain by them) and carried it into Syria, and buried it in his ancient monastery, an infinite company resorting thither to see it.  
The blessed body was found hole, perfect, and entire, and so were all his  and garments, even as he and they were, when he was alive, casting a very sweet & pleasant smell. S. Jerome saith, that until his time there had been variance and controversy. for the Syrians say; they have his body, as they have indeed. and the Cypriots say; they have his spirit; but aswell in the one, as in the other place, are seen many miracles, done by the intercession and merits of this glorious saint: but much more in the place of Cypress, for in that place the blessed father took great delight.  
The death of S. Hillarion the Abbot was on the 21. of October, and on the same day, the Church celebrateth his feast. It was also in the year of our Lord 379 Valentinian being the Roman emperor. Nicephorus Callistus wrote of this holy saint in the 11. book cap 14.   

The life of S. Ursula, and the eleven thousands Virgins.  
ON the sel●e same being the 21 of October our holy mother the church doth celebrate the Martyrdom of S. Ursula and and the 11000 virgins her companions, 
Beda. & Adonis in Mart●ol. Molan. in Addit ad Ma●●● Vsuar  in whose history some things are certain, & other some doubtful. This is certain that S. Ursula and all her holy compainons were Virgins, & martyrs, and were 11000 in number For although neither he Roman martyrologue nor the collect used in their feast do affirm▪ that they were 11000; yet because venerable Bede and Adonis in their Martyrologies and Molanus in the additions he made unto the martyrologue of Vsuardus and other authors together with the tradition of the church do aver it, we have sufficient authority to believe it. But that which is untertaine, and doubtful is, the manner of their martyrdom: the voyage which these virgins made to Rome with so great a train, and their return from thence with Pope S●ricius when he left his Popedom; and other such things, which some writ without either ground, authority, or any probability; contradicting the truth of Ecclesiastical Histories, and reason itself. Wherefore leaving out that which commonly is reported of the manner of their meeting; and the end for which these 11000 were gathered together, and that they all died for the faith of Christ our Lord, & thereby purchased unto themselves the crowns of virgins and martyrs; I will relate here what Cardinalle Baronius and William Lindanus bishop of Rurimund men of rare learning, 
Baron in An not. Ma●tirol. 21. Octo. br. & tom. 4 Annal. an. 383. Lindan. apud Baron.  have judged most probable and secure, taking it out of a very ancient book of the Vatican library of Rome, which treateth of Brittany whose author is Gaufridus Bishop of Assaffe in the kingdom of England, and is after this manner.  
GRACIAN son unto Valentinian the elder being Emperor, a certain captain of his called Maximus, a very stout and valiant man, natural of the Is'land of Brittany (which now is called England) rebelled against him, and was proclaimed Emperor; and by the favour of the soldiers, and of other Englishmen his friends, and acquaintance, entered into France, and possessed himself of it all, but especially of one province which then was called Armorica, & is that which now we call little Brittany; because the Britons and Englishmen did conquerre and raze it, and with great rage and fury putting to sword all the naturals thereof, left it uninhabited as a wilderness. Maximus thought it necessary to people that province again, because it lay fit for him, therein to conserve and transport his English soldiers: and for that purpose he divided the fertile fields and lands of the lesser Brittany amongst his soldiers which came to him out of England, to the end they might till and husband and manure them, & reap the fruit thereof. But because his soldiers might marry and have succession, and settle themselves in that province, where there were no women, for that they were also put to the sword; he determined to send unto the islands of Brittany, which comprehend England Scotland, and Ireland, for a great number of virgins, which being brought unto the new & lesser Brittany might marry with those soldiers, who were for the greatest part naturals of their own country. The chief commander of all that army was called Conanus, a man of great birth, and of greatest estimation of all the English nation: whom Maximus had made his lieutenant general, & Warden of all the ports of that coast. Conanus desired to marry with the daughter of Deonocius king of Cornwall, called Ursula, a most noble and virtuous lady; in whom did shine all the gifts of chastity, beauty, & grace, which might be desired in a woman. Throughout all the provinces of Brittany there were culled forth 11000 virgins, as well for the intent above mentioned, as also that they might accompaine Ursula, who was to be their leader and lady. Some of these virgins went of their own accord, and others by constraint. but seeing the command of Maximus then Emperor, or rather tyrant, was so peremptory, that no excuse could be admitted: they embarked them selves in those ships, which were prepared for their passage unto the new province of Brittany.  
It pleased our Lord, that these ships, lanchinge out of the haven, me●t with a quite contrary wind, which in stead of carrying that blessed and holy company towards Brittany, it furiously carried them quite contrary: and passing by the islands of Zealand and Holland, drove them into the mouth of the river Rhine, a river of great capacity, depth and breadth, and carried them so high as the water did ebb and flow. At that time which this happened, Gratian the Emperor understanding what Maximus had done in England, and France, and that he carried himself as Lord and Emperor, not as his Captain and creature; for to repress and chastise him, he entertained into his service the Picts & Huns, a fierce, cruel, and barbarous people, who had conquered the Goths, and done wondrous things by their force of arms. These being gathered together under the command of Melga, Captain of the Picts, and Gaunus general of the Huns, began to molest the seas, and to lie coasting about after the manner of pirates, robbing and spoiling all that fell into their hands, with intent to pass over into England, to expulse Maximus the tyrant, and to serve Gratian th'emperor, who for that purpose had entertained them. These barbarous people were at that present where these blessed virgins arrived, & perceiving that the ships, which brought the virgins, belonged to their enemies, and to Maximus in particular, against whom they had undertaken that voyage, they encountered with them; & seeing that they were loaden with virgins (being as dishonest and lascivious, as they were cruel and furious) they intended to ravish them. But those holy virgins, Ursula their leader incouraginge and exhorting them, determined rather to lose their lives, than their chastity, and here upon, as well in deeds as in words shewing their valour and constancy, & that they were prepared rather to suffer what torments soever then to offend God; those barbarous people, converting their love into fury, and detestation of the Christian faith, fell upon them like wolnes upon a flock of lambs, and put them all to the sword; because they would remain there no longer but pass over speedily into England which they thought had been uninhabited, because Maximus had drawn so many soldiers from thence. Of all that holy and virginal company only one called Cordula remained alive, who through fear hid herself at the time of that slaughter; but seeing what had passed, and that all the rest of her companions were martirized, being encouraged by the motion of our Lord, 
A don. in suo Mart. 21. Oct.  who had chosen them all for himself, the next day following discovered herself, and was also martirized, as the Roman martirologe recounteth.  
The principal of these virgins which there shed their blood for the faith of Christ and their virginity were (according to Adonis) S. Ursula guide and thief leader of all the rest, and Sentia, Gregoria Pinnosa, Mardia, Saula, Britula, Saturnina, Saturnia Rabacia, Palladia, Clementia, and Grata. On That day, in with they suffered, Christ their sweet and beloved spouse triumphed in these holy virgins over infidelity and carnality, over sin, and hell; and declared of what greater force the virtue of a Christian is in suffering death, than the cruelty of the devil and his ministers in inflicinge it: for that his soldiers by their fall arise, by their death overcome, and thereby receane a noun of eternal glory. The bodies of these holy virgins were gathered together by the Christians with great devotion, and carried to the city of Collen, which is seated upon the same river of Rhine, where was erected a famous monastery of Nuns; and even until this day many heads of these holy virgins are to be ●eene, and are reverenced with singular devotion, although they be distributed into many parts of Christendom.  
Some are of opinion that the place in which the holy bodies of these virgins now remain, is the very same in with they were martirized, because the earth on which that Church is built will not retain any dead body, although it be of a child newly baptised, but by ni●ht it casteth it forth, as Lindanus Bishop or Ruremund recounteth; giving this as a token that God will not have any other body to be buried, where the bodies of these so many virgins, and martyrs his spouses lie, who there shed their purest blood for the confession of his faith, and defence of their chastity. It is recounted also that S. Ursula and her holy companions favour and assist them at the hour of their death, who in their lifetime have been devoted unto them. The martyrdom of these virgins was according to Baronius in the year of our Lord 383. 
Baron. tom. 4. Annal an 383.  Graetian and Valentinian and Theodosius the elder ruling the Empire, whom Gratian had made his compartener in the Empire, seeing himself to be straightened on every side by the wars of so many barbarous people, and standing in need of the assistance of so valorous a Captain. It was also upon the 21. of October, upon which day the Holy Church celebrateth their feast. Of these 11000 virgins (besides those authors we have already rehearsed) have written wandalbertus, 
Vide Baron. in. Ann●t. Martirol. 21. Oct. Claud-Rota. Cap 134. Bonfin decad ●. lib. 5. Petrus de Natal. lib. 9 cap. 87. Polid. lib 3. Surius tom. 5.  who flourished in the year of our Lord 850, Sigibertus' Monk of the Monestery called Gimblacense who lived almost 500 years since, Rogerius Cisterciensis Richardus Praemonstratensis, Claudius de Rota; Bonfinius in his History of the affairs of Hungary, Petrus de Natalibus, Polidore Virgil, in his History of England, and above all the rest more copiousely Laurentius Surius in his fift tome of the lives of Saints. * ⁎ *   

The life of SS. Chrisantus & Daria martyrs.  
SAINT Chrisantus was borne in the city of Alexandria: he was son to an honourable Gentleman, of the order of senators, called Polemius: who together with his son, and the rest of his family, came to dwell at Rome, where he was most graciously, and friendly welcomed, and honourably advanced by Numerianus the emperor. Being once settled at Rome, the greatest care of Polemius was, to have his son Chrisantus, that was of a quick and piercing wit, and great capacity, trained up in learning, As Chrisantus was turning over many books, and seeking out such as were most for his purpose, it happened, by the especial providence of God, that he met with one, wherein were written all the four gospels. He did peruse them attentively; and read them from the beginning to the end: he plainly perceived the steps of darkness, and shade of death, wherein he had walked; and that our souls had no other light, saving online CHRIST JESUS. And being desirous to have the riches, hidden in that book, more disclosed unto him; and understanding, how a famous clerk in holy writ, named Carpophorus, lay secret in a cave, for fear of the persecution; he went unto him, and with tears besought him, to instruct him in the faith and the gospel of CHRIST. Carpophorus did willingly accomplish his desire: he instructed him first; and then Baptized; and lasty so confirmed, and strenghthned him in our faith, that, seven days after, he openly avouched and taught in Rome, that JESUS CHRIST was the only true God. Polemius came to have notice hereof: and, partly for zeal of his blind religion, parely for fear of the cruel laws, and punishments established against the Christians, he was greatly enraged with his sons proceed, whom he therefore committed to a dark and close prison, assigning him his meat with a scant and very hard allowance. But finding this punishment was to little purpose; and wrought no other effect in Chrisantus but online to strengthen him in his faith; he took another course of kind usage, and gentleness, and pampering; seeking by the means of certain bond women of his own, young, beautiful, and gallantly attired to pervert him, and allure him to naughtiness; that losing his chastity, he mighe the more easily lose faith. They brought him out of prison: they apprailed him richly; they lodged him in a goodly chamber, most costly furnished and hanged: the women came in, to perform their lewd and wicked intent: but Chrisantus, fearing his frailty and feebleness, lifted up his eyes to heaven craving help and succour of our lord 
Metaphr. in vit. Chrisanti.  And he did afford it him so boundantly, that, as Simeon Metaphrastes writeth, a heavy sleep and drowsiness so deeply possessed those women, that none could awake them, except they were carried out of the chamber: and by this means God preserved his servant from so great a danger.  
Polemius did judge it more convenient for his purpose, to seek our some fair young gentlewoman, wise, lovely, discreet and gracious, and match her with his son and make her his heir to the end, that she, as his lawful wife, might work his mind, and make it more pliant; which the others, being servants, could not bring to pass. Amonghst the virgens of Minerva they found out one called Daria, endued with all the rare gifts and qualities that might be desired & wished in a woman. They acquinted her with all their designs, and purposes yet hardly could persuade her to marry Chrisantus, and undergo that task of healing him from that, which they called madness. Not withstanding at length the tears of old Polemius, and a strong imagination that herein she did her Gods great good service, did make her relent, and win her to do it. She aparailed herself most goregeouslie: she came into the place where the young mau was, with a comely behaviour; yert some what streigning it to a light wantonness, and heedeless demeanour she assailed him with lovely, and sweet, but well weighed reasons, and gentle terms, endeavouring to persuade him, to forsake and abandon that faith of CHRIST, and marry with her. But our saviour was on Chrisantus his side, to stay him from gliding into sin: he gave his words such a heavenly grace; and printed in his mind such forcible reasons, that with them he conquered Daria, and made her fall into the self same snare wherein she laboured to entrap Chrisantus. For moved by his reasons, and powerfully drawn by the grace of God, she resolved to be a Christian. They accorded to keep their virginity unspotted; and yet give it out, and so possess others with a conceit, that they were married: by which means Chrisantus was freed out of prison, and from the keepers hsi father had placed about him: Daria was baptised, and both of them did live together, as brother and sister, keeping their purity undefiled.  
Now as it is the property of goodness, freely to impart itself to others, and of virtuous people to desire and endeavour that others be partakers of that precious jewel which themselves enjoy, each of them counseled all such persons, with whom they conversed, to receive the faith of Christ our saviour, and lead a chaste and virtuous life: and many were persuaded to embrace such good counsel; the woe men by Daria, the men by Chrisantus. This was speedily known over all Rome; and notice thereof came to Celerinus perfect of the city; who forthwith commanded them to be apprehended, and brought before Claudius the Tribune; apointing him to hear and examine their cause, and, finding them guilty, to punish them. The Tribune commanded Chrisantus should be led to the temple of jupiter, where, because he refused to adore the Idol, he caused him to be most cruelly beaten. The executioners performed the Tribunes command, with so little remorse & compassion, that his bones and bowels might be seen through his wounds. They carried him back again to prison; cast him into a loathsome dark dungeon; loaded him with gives and fetters; and cast upon the ground many filthy and stinking things. But in the sight of the cruel officers his irons were turned into dust: and in steed of the stinking, noy some smell, there was a most sweet and fragrant sent. Then a Bulls hide was flaied and taken of, and Chrisantus naked was put thereinto, wherein he remained a whole day, exposed to the scorching beams of the Sun: though he received thereby no harm at all. They cast him once again in prison, laden with irons, which were straight ways consumed and turned to powder; and many lights appeared, which made the dark dungeon bright like noon day. They tied him unto a post, meaning to beat him with rods of iron; which when the officers took up in their hands, they became very soft, and no man could strike with them any one stroke to any purpose. At length the Tribune Claudius' convinced that so great wonders, as these, were not done by art Magic, but by the hand and power of God, the beams of whose grace did now begin to enlighten his heart, falling down at the feet of S. Chrisantus, and craving pardon for the harm which he had done him he desired him to pray to the God he adored, and by whom he was assisted in so many and so cruel torments, to grant him pardon for his sins, and knowledge of himself. The like did all his soldiers: whom the martin embraced most lovingly: and there were baptised all at one time Claudius with jason and Maurus his sons, and Hilaria his wife, all his whole family, and the soldiers of his charge with many other people.  
The Emperor Numerian assoon as he came to the knowledge of so great an alteration, commanded that all should be put to death. Claudius was cast into the river Tiber, with a great stone about his neck, and drowned: the rest were beheaded. Hilaria some days after, being at her prayers in a cave, where the bodies of the martyrs were buried, was taken by the paynim: and as they were about to carry her before the Emperor, she craved some respitt to make her prayer; wherein she requested almighty God, to take her into the company of her husband, and sons. His Majesty vouchasafed to hear her prayer, and she rendered her soul into his hands, and her body remained with the other holy saints.  
The Emperor gave order that Chrisantus should be brought to a prison called Tullianum, and Daria to the common stews amongst nanghtie women: where, by the presence of that holy virgin so ignominious and reproachefull a place was turned with her prayers into a chapel. For God did send in her defence a lion, who slipping of his chains, and breaking lose out of his den, laid himself at the feet of Daria, with signs and tokens that he would defend her. Not long after came in a bold impudent youth, with intention to deflower the B. virgin. But the lion encountered him, cast him to the ground, held him down with his paws, and looked upon her, as one demanding, how he should use that wretched young man. She commanded that he should do him no harm; and taking occasion from the lion's obedience towards God, she spoke unto the man, and reduced him to the faith of CHRIST. He seeing in what peril of his life he had been, and how once he was rather dead then alive, & seeing himself again free from all danger by the commandment of the holy virgin, went preaching aloud through all Rome, There was no other God, but JESUS CHRIST, whom the Christians adored. The keepers of the lion came to have him back: but he fell upon them, and cast them to the ground, and stayed expecting the will and pleasure of the saint▪ she, with so good an occasion, did likewise acquaint them with the power and strength of the faith of CHRIST; and they were converted thereunto, and became the publishers and preachers of the glory and Majesty of our Lord.  
Celerinus the prefect, informed of all this, caused a fire to be kindled about the lodging, to burn and consume the virgin and the lion together: but by the will of almighty God, to whose power nothing is impossible, in whose sight his martyrs are renowned & glorious, the lion having received the Virgens blessing bowing down his head, went through the flame with out burning, and through the whole city without doing or receiving any hurt or damage. After all this, Chrisantus was put upon a torment called Armentarium: but the post broke in sunder, his bands were unloosed, and the torches which were lighted, to burn him on the sides, were quenched. Those also, which would have tormented Daria, had the sinews of their hands contracted, with such excessive pain that they were constrained to let it alone. Finally they led them out of the city, into the way called Salaria; where having digged a great ditch or pit, both the saints were put alive into the same, and then covered and overwhelmed with earth and stones, and after this manner, iomtlie martyred and buried.  
Many Christians had gathered themselves once together in a cave, to celebrate the feast of these holy martyrs. Numerianus the Emperor, understanding this, sent a company of soldiers, commanding them to stop up the mouth of the cave, and let not one escape with life. There was amonghst them a priest, whose name was Diodorus: he said mass, and gave them all the B. sacrament, encouraging them to suffer that death with joy, and constancy, for the love of CHRIST: they did according as he did exhort them, and ended their life's gloriously in that place.  
The Church doth celebrate the feast of SS. Chrisantus and Daria the 25 of October: and their death was in the year of our Lord God 284. in the reign of Numerianus Emperor. The martyr doom of these saints was written by Verinus and Armenius, priests of saint Steven Pope and martyr: Metaphrastes enlarged it some what more. S. Damasus made certain eloquent verses in praise of these saints, 
In annot. and 2. to annal de glor mart. ●. 38.  and set them on their tomb. There is mention of them also in the Roman Martirologe, and in that of Vsuardus: as also in the 5 tome of Surius; in Cardinal Baronius, and Gregorius Turonensis.   

The life of S. Evaristus Pope and Martyr.  
OUR Saviour saith in S. Matthew: 
Mat 7  that none can gather grapes of thorns, nor figs of thistles. This cometh to pass; because a man's power is bounded and limited; but the power of God is infinite, without bounds or measure: he can therefore, if he please, gather figs of thistles, and grapes of thorns; as it appeareth, he did by S. Evaristus Pope; who was made a sweet and delicious fruit, being in his life holy, and in his death, a martyr. God gathered this grape from a thorn, viz from a jew that was his father. The life of this holy saint collected by Damasus, and out of an epistle decretal of the same Evaristus, and out of other Authors, was this.  
EVARISTUS was son to a jew called judas and was borne in Bethlehem; and when then holy Poper Anacletus was dead, he was chosen to succeed in his place. He was a very learned and holy man; and the first, that divided the parishes of Rome into sundry titles, among sundry priests, which were afterwards called Cardinals. The same Evaristus ordained that seven deacons should accompany the Bishop, where soever he went, and should stand by his side, whensoever he preached. to the end his ministry should be honoured, his doctrine wittnessed, and also that he might show some kind of authority, & be defended if any Gentle made show of violence against him. He also provided, that matrimony should be publicly solemnized, and not in secret: and that the spouses should go unto the Church, to have the nuptial benediction: 
Tertull lib 2. ad uxor. Ca siour vir 7. q. 1. 2. q. 7. si qu● sunt.  though, as Tertulian saith, the espousals and marriage were made in the Church, even from the time of the Apostles.  
Moreover, he commanded; that Bishops should not leave of forsake their Churches to go unto others which thing is agreeable with the condition of married folks, who may not abandon their own wives, for other women. He also ordained that the accusations of the people should not be received against their own Bishops, if they had not notice before, or else some pregnant suspicion of fault in him.  
It is not known, how S. Evaristus died, but that the Catholic Church hath & doth account him in the number of the Popes which were martyrs. In such sort, that having holden the Papacy 9 years 10. months and 2. days, and having given holy orders three times in the month of December, and at them ordered 5. bishops 6. priests, and 2. deacons, he exchanged this temporal life for the eternal, (and was buried in the Vatican, near unto the supulcher of S. Peter, chief of the Apostles) on the 26 day of October, and on that day the Church doth celebrate his feast. The death of this holy saint was in the year of our Lord 120. in the time of the Emperor Trajan.   

The life of SS. Simon and Jude Apostles.  
HOLY writ in the first book of Maccabees speaketh of Mattathias, who having done noble acts in the defence of the people of Israel, and finding himself now tired, old, and near his death, called to him his sons, kinsfolk and friends, and the chief of them that had served under his standard. When they were all come, he made unto them a large speech, exhorting them earnestly to perserver in the service of God, and in his holy faith: for that he was able to deliver them, though all the world was against them, as he had done in former times, when they put their trust in him.  
He to this purpose recounted unto them the examples of Abraham, Phynees, David, Daniel, and his three friends. After this, he concluded his speech with these words; Behold: simeon your brother is a man of wisdom, give ear to him, as to your father. judas Machabeus also is valiant, and courageous, even from his child bode, let him be the captain of your host.  
This history agreeth much for the B. Apostles Simon and Jude: for that Mattathias is the figure of JESUS CHRIST our Lord, who hath done worthy acts in the world, for the defence of all Christians, which have served under his banner; and speaketh thus to them; Behold you Christians, Simon my Apostle is your brother, and a man of wisdom, listen to him, and esteem him as your father, and imitate him in his holy and virtuous life. judas also, his companion in martyr doom, is valiant, even from his youth, let him be your captain in the battle, take him for your Advocate, and commend yourself to him, for that will help you much to obtain the victory.  
The lives of these two Apostles, taken out of that which is written of them in the holy Scriptures, and out of divers Authors, was in this manner.  
SAINT Simon and S. Jude were the sons of Alpheus and Mary Cleophae, and brethren to S. james the less, and joseph the just. Simon was called Cananeus, for that he was borne in Cana of Galyly, and S. Luke calleth him Zelotes in the Greek tongue, for that Cana by interpretation is zealous: He was thus surnamed, to be known from S. Peter, who is also called Simon; as judas was surnamed Thaddeus, to distinguish him from judas Iscariot.  
It is not written, when or how they were called to the Apostle ship, but there is mention made of them in the Gospel, when the names of the twelve Apostles are reckoned: As also when JESUS CHRIST in the sermon of the supper, 
joan. 14.  said: He that loveth me, shallbe loved of my Father, and I will love him, and manifest myself to him. judas answered him: How is this to be done, that hout wilt manifest thyself to us, and not to the world? CHRIST spoke of his death, and of his resurrection, after which they were to see him again: for that he would manifest himself unto them really and veritably in body and soul. When also his eternal father would truly come to inhabit by grace in him, who loveth him, and observeth his law.  
There is no other particular mention of S. Jude nor of S. Simon in the Gospel, but that they were present in all places & at all times, that the Gospel saith; the Apostles were with JESUS. As at the banquet in the desert, 
Io. 10.  when CHRIST fed much people twice with a few loaves, and a few fishes. They were present at the raising of Lazarus, at the entering of our Lord into jerusalem, when they sang Osanna. They were present at the supper, when our Lord washed their feet, communicated them, made them priests, and consecrated them Bishops.  
They fled also, when JESUS was taken in the garden, they saw him raised to life, not as a spirit, but the same that he was, before he died. Our Lord talked and conversed with them, as may be seen by the actions of Thomas, who touched the wounds of his hands and side: they saw him also ascend into heaven, they were also present at the coming of the Holy Ghost with the other Apostles; & when they received him, they received also his gifts, and especially that gift of tongues, with which they preached the Gospel in divers parts of the world.  
Simon preached in Egypt, and Thaddeus in Mesopotamia. They kept company in Persia, and preached therein together, as S. Isidorus, Ado, and venerable Beda say. Assoon as they came into that country, all the Idols, which before gave oracles, became dumb. and whereas Baradach captain to the king of Babylon, whom some Authors call Xerxes, having then in hand a great enterprise, desired to be informed of the success thereof by oracle, and passed from one unto another; at last one of them, bade him look for no answer, as long as Simon and Jude Apostles of CHRIST were in the country.  
Baradach caused them to be sought out; and brought before him. He demanded who they were: from whence they came; and what they did in that same country. The Apostles answered, that they were Hebrews, & servants of JESUS CHRIST: and that they were come into that country for the good of all manner of persons, in teaching them the true faith, which if they received, it should be the right means for the saving of their souls. Baradach said to them: when I return from the dispatch of my affairs, I will hear you willingly. The Apostles said: It shallbe better for thee presently to confess him, by whose means, thou mayst overcome thine enemies, and reduce them to the obedience of thy king: Baradach said: I think your God be more potent than ours, sine that your coming hath put them to silence: but, tell me: what success shall the war unto which I go, have? The Apostles said: To the end thou mayst see, that thy Gods be not only impotent, but also liars, and decevers, we will give them leave to answer to thy demands, that they giving an answer of that, which they know, we may show what they be, and what they can do.  
The Gods answered by their ministers (whom Baradach had caused to come thither) That the war should be long, and that therein much slaughter should be on both sides. When the Apostles heard their answer, they laughed: and Baradach said to them: I hear these words to my grief and sorrow; and do you laugh? The Apostles replied: fear not, for too morrow at three a clock, there shall come ambassadors from the Indian rebels unto thee, who shall most humbly entreat thee for peace, and submit themselves wholly to thy mercy. When the ministers of the Idols heard these words of the Apostles, thy scoffed thereat; and in a rage against them, said to the captain: These fellows come from the Indians thy enemies, that thou crediting their deceitful speeches, mayst not be provided and furnished with defence; and then the Indians may come and give thee some notable discomfiture. To this the Apostles replied, and said to the captain: we do not bid thee to tarry a month, or longer, but one day only: if thou find us to lie, punish us, as thou please. Baradach answered: I think best to keep you & them also in prison, until I see, which doth deceive me; and then I will punish them that do deserve it.  
On the next day, even as the Apostles said, the ambassadors to the Indians came, with whom Baradach having concluded a peace, resolved to punish severely those false prophets. but the Apostles stayed him, saying: that thy were not come in to that country, to take away any man's life, but to give it unto many. Then the captain would have given them many jewels, but they would not take any. He had them unto Babylon, where the king was; unto whom he repeated what had befallen, between him and the Apostles; and commended them very much, and said: they had the gift of prophecy, knew things to come, were humble and virtuous, and coveted no temporal gain.  
At that time, the king had in his company two magicians or Enchanters, one was called Zaroes' the other Arphaxat, who were fled out of India where S. Matthew preached, for that he had discovered their wickdnes and deceits. These malicious fellows, seeing the Apostles to be of the college and company of S. Matthew their deadly foe, persecuted them, saying of them much evil unto the king: And with their enchantments, caused many serpents to appear in the place, to terrify the Gentills, and to hurt the Apostles: but they by their word only commanded the serpents to wound the inchauntors, but not to kill them. The serpents obeyed & put them to great grief and pain; and moreover, having lost hereby their reputation and credit, they were enforced to departed from Babylon, and to go unto other cities.  
They laboured what they could, to do some mischief unto the Apostles; saying in every place, where they passed, that they were enemies to their Gods, & would not have them to be adored, and that they separated wives from their husbands under the colour of religion, and such other things. And in the places where credit was given unto them, they gave the people warning, that if the Apostles came that way, they should put them to death, and never suffer them to speak. The holy Apostles preached the faith, without impeachment or contradiction in Babylon, and converted many, for that they did many miracles, especially in healing all sickfolks from their infirmities what soever. They baptized the king, and all his family, and having instructed many in the faith, they ordered priests, and deacons, and made Abdias bishop, who had followed them from jerusalem, and had (as he saith) seen with his corporal eyes JESUS CHRIST, in his mortal flesh.  
If fell out at that time, (as the said Abdias recounteth it, and S. Antoninus of florence repeateth it) that a woman, daughter to a noble man of Babylon, was gotten with child, and the author of that wickedness was not known. She being upon the time of her delivery, her father and mother urged her, to tell the man, that had dishonoured her, that they might inflict upon him some punishment, agreeable to his desert. She, to free herself from further reproach, for that he was of so base a condition and estate, that she was ashamed to say who it was, laid the blame upon a deacon of the Apostles, saying: that he committed that villainy. The deacon was forth with taken, and led before the king. The Apostles understanding thereof, and knowing he was innocent, went to the court, and requested the king, that the parties, and the child that was new borne, might be brought before him; and so it was done.  
The Apostle asked, when the child was borne: and they said that the same day; then they looked on the child, and said unto him: we command thee in the name of JESUS CHRIST, to tell us, if this deacon hath committed the offence, that thy mother chargeth him withal. The infant answered: This deacon is good and chaste, and never in his life committed any carnal sin, and he is not my father. His enemies urged the Apostles instantly, to ask of the child, who it was, that had committed the offence: they answered: It is lawful for us to clear the innocent, but it is not fit for us, to disclose them that are faulty. And at this the whole company remained astonished and amazed.  
The faith being well planted in that place, they departed from Babylon, & went preaching through many provinces of that kingdom, and at last they came to a very rich city called Suamir, in which place Zaroes' and Arphaxat the two magicians told the ministers of the Idols, that the Apostles were in the city. Wherefore many of them assembled, and took the Apostles, and imprisoned them, and led Simon to the temple of the Son, and Thadeus to the temple of the Moon, for to adore them: but at the prayers of the Apostles, the Idols and their statues fell in pieces, and to dust, and out of them went two devils, in the shape of Negroes, with horrible roaring and howling. The paynim were moved thereat with such indignation, that in a rage, and with infernal fury, they ran upon the Apostles, and cut them in pieces.  
At that time, the heavens and sky was clear and calm: and one a sudden, it was covered with black clouds, which powered down a dreadful tempest, and withal fell many thunderbolts, which beat down to the ground the temples of the Idols near unto them, and slew many of the paynim, among whom were the two Magicians, whose bodies were afterwards found beaten to ashes. The king of Babylon, who was a Christian, was much grieved for the death of the Apostles, and sent men to fetch their bodies unto Babylon, where he caused a Church to be builded unto them, in which place they remained for a while. They were after ward carried to Rome, and laid in the Church of S. Peter.  
The martyrdom of these holy saints was on the 28. day of October, and on the same day, the Church celebrateth their feast. The Apostle Jude Thaddeus wrote one epistle, which is numbered in the canonical scripture. God grant we may be all written in the book of life. Amen. The martyrdom of these two holy saints was in the year of our Lord 64. in the time of Nero the Emperor, after the opinion of Onuphrius and Canisius. * ⁎ *   
The end of the month of October.   

NOVEMBER.  

The feast of all Saints.  
THe sacred scripture in the book of Hester recounteth: 
Cap. 1  that king Assuetus, to show the greatness and majesty of his Empire (in the third year of his reign) made a most solemn feast, to the Lords and Princes of his court, and to all other the subjects of his kingdoms. This feast lasted many days; the tables were always covered, and richly furnished, with most costly meat, and delicious wines; and every other thing was in great abundance. No man was forbidden, but every man might ear, when and of what it best pleased him. Yet that in which the greatness and majesty of the king was showed, was (as said the text) that there was great store of wine, and that most excellent, and such was given to every one as pleased him best.  
When the king made this feast, Queen▪ Vasti his wife made also another unto her Ladies, and the damosels of the court; in which likewise her magnificence and bounty wasshewed, being served also at her tables with sundry & different dishes, of most delicate viands. This feast is a figure, and representation of that, which passeth in the triumphant, and militant Church.  
The great king Assuerus representeth our Lord God: who to show the glory and majesty of his Empire (in the third year of his kingdom) made a most solemn feast unto the Princes and Lords of his court, and all other of his kingdoms. These three years signify the three estates, and ages of the world, to wit: of the law of nature, of the law written, and of the law of grace.  
That king Assuerus made this feast in the third year, signifieth: that in the third age and state of the world, to wit, in the time of the law of grace, our Lord God opened heaven; for before, in the time of the law of nature, and law written, heaven was shut up from men, and they could not enter thereinto; but in the time of the law of grace, God opened his royal palace, and invited all the great Lords of his court, to participate and enjoy the rich treasures he had therein; as the Apostles, Martyrs, Confessors, and Virgins do: who sit continually at his celestial tables, and eat that which is most to their content. For the viands or mea●es being variable; to wit, the delights and contents in heaven being sundry, every one taketh, and reacheth that, which savoureth best to him. But above all, the wine, for that it is most excellent, maketh the feast better, and showeth the greatness thereof. This wine signifieth the taste, and suavity of the Holy Ghost, which is bestowed among them in great abundance, & the blessed being (as it were) inebriated of God, are made partakers thereof; and have no mind ner thought of any thing that may bring discontent, or anney: but all things causeth unto them unspeakable joy and delight. This is the feast which the king made. It is said also, that the Queen made a feast to the Ladies, and damosels of the court.  
By the Queen is understood the Catholic Church, who maketh a feast unto her women and damosels, that is: the souls travailing in her affairs. It is not altogether from the purpose, if it be said: that they that be in the militant Church be called women, and they that be in the triumphant be called men; because, as man is the more perfect creature then woman, so there is found more perfection in them that be in heaven, then in them that be on the earth, though they be all holy persons▪ the reason is this: they which be in heaven cannot fall any more, but they, that be holy on earth, may fall again, and so do many and often times.  
Before Queen Vasty kept this feast, she gave unto her damosels to eat, sometimes of one kind of meat, sometimes of an other, yet moderately, and in measure; but on the festival day, she gave them all kind of delicacies most freely. So also the Catholic Church maketh ready her table daily for all faithful believers, yet diversly, some days with one ind of meat, somedaies with another.  
Sometimes she maketh a feast, and giveth meat to all them that have been good all the time of their lives, and this she doth in celebrating the feast of S. john Baptist. Another day she dres; seth a dinner for great sinners, presenting unto them a Matthew, & a Marie Magdalene, which for a season offended God by their wicked lives. She also maketh a feast for religious men on the day of S. Benedict, S. Dominik, S. Francis, and such others as they be. She maketh a feast to the religious recluses on the day of S. Clare, of S. Catherine of Sienna, and such others. To the married people, when she celebrateth the feast of S. joseph. Unto Kings and great Lords on the day of the epiphany, when the feast of the three kings is celebrated: unto Bishops and Prelates on the day of S. Ambrose, S. Martin, S. Nicholas, & of such like. Unto virgins and damosels, on the day of S. Agnes, S. Lucy, and many others. But the day of all Saints, signifieth the day that Queen Vasty made the feast, and prepared the royal banquet unto all her ladies & damosels; because on this day the Catholic Church doth prepare and dress meat for all manner of people, when she celebrateth the feast-day of all the saints in heaven; who be a pattern and example for all men in the world; that by imitating them, they may reform their lives, and amend all lose, and lewd behaviour.  
DIVERS and sundry reasons have been diversly alleged, why the Church of God doth celebrate a feast of all the saints together. One reason is: the dedication of a temple, which was consecrated in Rome, in the name of all the Saints. Ado Bishop of Vienna, and those authors that writ the lives of the pope's and emperors, relate it in this manner. 
In chro aetat. 6 ano. 604.   
About the year of our Lord 608. Boniface the 4. being pope, there reigned in Constantinople Phocas the Emperor, who though he be noted to be covetous, and cruel, yet was he a Catholic prince, & very affectionate to the Church of Rome and a private friend unto Pope Boniface.  
There had been built in Rome a most sumptuous temple, in honour of Cybele (that false goddess, mother of all the Gods) and in the name of all the other Gods also. This was built by Marcus Agrippa a noble man of Rome, who called it by a greek name Pantheon, that is to say: the habitation of all the Gods. The temple is round, and hath no other window, but one great hole in the top thereof, which giveth light to all the temple. It is said; Agrippa caused it to be built in that fashion, for that he would not show himself partial toward the Gods; in setting one in a more honourable place then another, but to make them all equal; and by the judgement of those, that have skill in Architecture, it is held the most artificial building, that is in our known world.  
Of this temple, with the consent of the Emperor Phocas (because he had jurisdiction, and commanded in Rome, and a great part of Italy) Boniface made a Church, & consecrated it to the mother of God, and of all saints. His reason was: that even as the pagans in this temple, had adored the devils, and all the crew of their heathenish Gods, with Cibele their mother; so from thence forth there should be honoured in the same place, the Blessed mother of the true son of God, and all the whole court of heaven, with the holy martyrs also. For at that time they did not so ordinarily celebrate in the Church the festival days of the Confessors.  
The Pope called this feast, S. Mariaad Martyrs, and willed it should be kept on the ninth day of May. Afterward Pope Gregory the 4. who lived in the year of our Lord 827. (after the opinion of Onuphrius Panuinius) translated the feast unto the first of November; because of the infinite number of people, that resorted to Rome, to solemnize that feast. Wherefore, he thought it more convenient, to transfer it unto a season wherein the fruits of the earth were inned, and brought into the barns, that there might be sufficient store thereof, and no scarcity for the pilgrims and strangers; as there was wont to be, and is ordinarily in the month of May.  
At this present, that Church is called: S. Maria Rotunda; & the day is called; the day of all saints. On the first of November it is celebrated with great solemnity, and marvelous concourse of people to the honour of the B. virgin Mary and all saints. And this may be one of the reasons why the Catholic Church celebrateth this solemnity. Another reason is: for that the Church endeavoureth to satisfy in honouring all saints in common; since it is not possible so to do in particular feasts.  
The holy Ghost, by whom the Church is ruled, and governed, appointeth some feast days of saints to be kept festival, besides those days, which are kept holy in the honour of CHRIST, his B. mother, and the Apostles. The reason why feast day of one faint is celebrated more than another, may be: because they were martyred in Rome (which is the head of the world, and the perpetual sea of the vicar of CHRIST, as long as the world endureth) as S. Laurence, S. Agnes, and others. Or for that their bodies have been translated thither from other countries, as S. Anastasius, and S. Gorgonius. Or else, for that they have been renowned martyrs, as S. Vincent of Valentia, the Spaniard, and S. Catherine of Alexandria: or it may be, for some other such like cause.  
The reasons of them all, are not known but secret. As of the saints which the same Church putteth into the Canon of the mass: 
Sup: Canon Le●●. 32. lit. K.  for though they imitate lively (as Gabriel saith) the passion of CHRIST, yet it seemeth there be saints of more fame, which might have been set in that most rare & singular place, as well as other that be there; as S. Sebastian, S. Georg, & many others. Yea as the same Gabriel saith: it hat been known; that some men in particular Churches, have taken some saints out of the Canon, & put others in their place; & it hath been found; that they that have been blotted out, have been put in again; and they that were newly written, were canceled, and blotted out. So that it seemeth there is in it some mystery, for the which it is fit, those saints should be nominated and none other.  
And it seemeth to be the ordinance of God, that in some particular cities and provinces, the feasts of sundry saints should be celebrated. As through all Spline, the feasts of S. Is●●dore, and Ildephonse are celebrated. At Toledo is kept the feast of S. Eugenius; and at Alcala, the feast of the two saints justus and Pastor.  
The Popes do also observe the same order in Canonization of saints, concerning the saying of their office, and solemnizing of their feast. For although he that is canonized, is to be holden, and reputed a saint of all Christians, unto all whom it is commanded that they honour him as a saint; yet for the celebration of his feast, a place is set down and assigned, or else a particular congregation. As to S. Francis of Paula, founder of the order of the Minims, his feast is kept in all the places of his religion, and in some cities; as in Towers in France where he died. Of S. Catherine of Sienna also, who is canonized, and her feast is kept through all the order of preachers, and in the city of Syena in Italy.  
Of S. Romualdus' founder of the Calmaldoly, whose feast is sollemnised in all the monasteries of his religion, and in the city of Ravenna, where he was borne, and in the town of Fabriano, where his body lieth, yea, not long ago, Pope Gregory 13, hath granted a plenary Indulgence to all Christians both men and women, upon the feast day of the said Romualdus, which is on the 19 of june, that shall visit the Churches of the monasteries of the Calmaldoly, aswell of monks as of nuns; And the like is also, of many other saints.  
Notwithstanding all this diligence of the Catholic Church, there remain many thousands of saints, of whom is kept no feast nor comemoration neither in general, nor in particular, yea, of many there is no memory nor knowledge. Of these then, which be an infinite number is celebrated the feast of all saints. Which is a reason of great consolation, for afflicted and tormented minds; for though when the sacred scripture maketh mention of those which be saved, it is done with such restriction, and limitation, that it maketh the most valiant to tremble, and desmaieth the faint and weak hearted: As it is said of them that departed out of Egypt, that of so many thousands, two only entered into the land of promise; and also when CHRIST saith: that the gate of heaven is narrow, and the way by which we go thither strait: As also when he speaketh of rich men, and saith: that it is more easy for a Camel, to pass through the eye of a needle then for a rich man to enter into heaven: As also the parable of the ten Virgins, of which sine were excluded out of the gate. Yet this (I say) is matter of great consolation, 
Tho: walled: de Sacram: tit 16. Gab: de canon. miss Pighius Coent. Vers. 13. Eck: enchir, Cap. 15. Casti●. lib: 13. cont heres.  to see that the holy saints be so many, that there cannot be feasts performed unto them all, through the whole year, and that they must have a particular day allotted for them all; in which the Church singeth for the Epistle a lecture of the apocalypse of S. john, where it is said; that every tribe had so many thousands of saints in heaven.  
The third reason, why the feast of all saints is kept, is: for that we be much bound unto them, for many graces and favours, which we continually receive of them, and by their means; & for that cause it is convenient, that in their memory we make some feast, & rejoice for the joy which they have, by posessing the presence of God in heaven.  
This obligement and bond is so great, that before this solemnity was instituted, by Gregory, or Boniface, some Catholics, and devout Christians, were in particular persuaded to celebrate such a feast; of which number S. Angustine was one, who saith in a sermon: my dear and loving brethren, we celebrate the feast of all saints under one solemnity, of whose company heaven rejoiceth, 
Serm. 27. tom: 10.  and the earth is made happy by their aid, and the Church renowned by their triumphs. That the obligation and bond which we have to the saints is great, we may see by this: that not speaking of the favours and graces, which we all receive of God by their merits and intercession; there is not a man in this world if he look into his life, but he shall find himself obliged to some particular saint, it being certain; that God for his sake hath done him some good.  
Moreover, it is a clear case, that we be bound unto the saints, hearing CHRIST say of them: 
Luk: 15.  that they feel an accidental joy, every time that a sinner doth repent. By which we may gather; that if they feel such joy, to see a sinner bewail his sinews with tears, to knock his breast, to sigh, and lift up his voice to heaven; if this music please them so much, that for the same, they make public joy, and solemnize his conversion: what jubiley, triumph, and solemnity make they, when such a sinner is freed clearly from his sins, and from the prison of the body, and entereth into heaven? If the saints rejoice so much at our good, it is very fit that we rejoice by celebrating their feasts.  
The fourth, and last reason why we celebrate the feasts of all the saints is: because we should imitate them. When the poor man seethe the treasures of the rich, his poverty is more apparent and manifest; and the sinner seethe his defects better, when the virtues of the saints are represented unto him.  
The Catholic Church celebrating the feasts of the saints, 
Greg: naz orat: in Athanas: S. E pihhere: 26. Basil: hom: in 40 m art:  doth not only intend to honour them, and God in them, but also would lay them before us, for a pattern and example, to the end we should imitate them, if we would go whither they be gone, and be saved, as they are saved, and posesse God's glory as they possess it. Assueredly we may say; that many that are called the disciples of CHRIST, & indeed be Christians, for that they be baptized & have faith, in works are Pagans, & disciples of the devil, blinded, and deceived, and that their consciences be arqebus proof, as may be seen by that which followeth.  
In this feast of the solemnity of all saints, the Church readeth a Gospel, which was the first that JESUS CHRIST preached in the world. & containeth the despising of all temporal things, and (as S. Augustine saith) compriseth the some of all that, which is necessary for the perfection of a Christian. He stayeth not on that point, but beginning to preach his new law and Gospel, teacheth us all to make small account of things present, and to make most reckoning of things to come; to extirpate the love of terrene good our of our hearts, and to direct our love unto celestial things. This is quite contrary unto that, which the world teacheth▪ for CHRIST saith: Blessed be the poor; and the world replieth: Blessed be the rich. CHRIST saith: Blessed be they that weep. and the world saith: Blessed be they that laugh. Our soviour saith; Blessed be they that suffer hunger: & the world saith: Blessed are they that are always full. Hereby we may see, of whose school every one is, and whose disciple he is.  
Some are troubled, vexed and tired, never taking repose nor rest, to get riches together, to use delights, and pleasures of the world, which are hurtful unto their souls; and yet they seek after them so earnestly, that they could not use more diligence, if they should have heard CHRIST say? They that seek riches, delights, and pleasures of the world, be happy and blessed. What folly and blindness is this, to profess thyself a Christian, and to live like a Pagan? Either live as thou believest, or believe as thou livest.  
In times past, there were in Athens many schools of Philosophers, different one from another, as the Stoics, Academics, Peripatetics, Pythagoreans, Epicureans, and Cynics: & every one lived conformeable unto the opinion of his sect. You needed not ask of them, whose disciples they were, for by their habit and behaviour, it was forth with known, unto what school they belonged. You should see in a stoic a grave majesty, an honest behaviour, quietness, temperance, constancy in one state, and stabillitie like a rock in adversity. In a Cynic an Epicurean, ye might have seen the inconstancy and vanity of a dissolute person, a scoffer, prattler, and taunter, so that every one showed in deed, what doctrine he professed.  
It were well if every Christian would do so also, to wit: that every one in his countenance, his words, and works, would show himself to be a Christian, and the disciple of CHRIST. That great Philosopher Picus Mirandula saith very well: Not to believe the faith of CHRIST JESUS, and his doctrine, preached so plainly, and confirmed with so many miracles, is great obstinacy. Then to have, receive, and to believe the same, and to live contrary to that which it teacheth, is folly in the highest degree.  
Is it not extreme folly (as that excellent and famous preacher Thomas de villa nova saith in a sermon) for us, that fight, as we Christians do, under the banner, and standard of CHRIST Crucified, to labour and strive for riches, for delights, and pleasures of the world? CHRIST our captain is nailed on the Cross, naked, poor, shamed, and reproached; and we that be his soldiers, will (forsooth) be rich, well appareled, honoured; and enjoy all contentments, and pleasures we can procure. Is it not a very folly for us, that have always enjoyed in the world consolations, recreations, and all kind of temporal delights; and yet make account to be received into the society of the Apostles, and company of the Martyrs?  
S. Paul speaking aloud to all men saith: 
1. Cor 1  If we suffer as the Saints have done, if we imitate them, and their lives, we shall reign with them. Which is as if he had said: If we do not imitate them, we may be well assured we shall not have their company. S. john Evangelist saw a great company of the Saints in heaven, and wondering much to see them so bright and beautiful, demanded of an Angel, who they were? The Angel answered: 
Apoc: 7.  These be they, which be come out of tribulation, and have endured in the world many troubles, persecutions, and death itself.  
How can they that be nice & delicate, & drowned in worldly pleasures, come into their company? The Saints sit at the table of CHRIST, and they all wear the signs, and tokens of their torments; as CHRIST himself carrieth the signals of his wounds. Some carry those marks they received in the world, having been beheaded, stoned, boiled or flaied. Others how they were broiled, killed with clubs or the like. How can those people that were ever rich, and laboured to be tenderly cherished, honoured & wholly possessed of worldly delights, appear among them that were flaied, boiled to death, killed with clubs, stoned or beheaded?  
The same JESUS CHRIST which said: 
Mat. 8.  Blessed be the poor. Blessed be those that wail. Blessed be they that be hungry. Blessed be they that be persecuted; saith presently after that. woe to you that be rich. woe to you that have your content in this world. Here you have it; and in the next you shall fail of it. As if he had said: Remember, that there be not two paradises. There were two before time, but because man was rebellious against God; he lost the terrestrial Paradise, and was cast out of the same; to the end, he should not think of it, nor labour to obtain it again. And if he should strive to obtain the same, he should be assured, never to have the celestial paradise. for he that hath his paradise here, let him not look to have the other hereafter.  
So was it said to the unfortunate rich man, who being in the flames of hell lifted up his eyes, and seeing Abraham and Lazarus, asked for one drop of water, to cool his tongue in that flame; but he was answered: Remember thou hast had prosperity, therefore look not to have it any more. All these things we are taught by the feast of all Saints, and the Catholic Church doth celebrate it, to the end we should imitate them.  
If we cannot imitate the Apostles, let us follow the examples of the Martyrs. If not the martyrs, yet of the Confessors. And if not of the Confessors, let us be ashamed at least that eleven thousand weak, and tender damsels, having given their lives, to enjoy that, which the holy saints in heaven enjoy; any man should be such a coward, or recreant as not to do that, which feeble women, & virgins have endured. This is the last reason, why the feasts of all saints is celebrated, to wiit: because we should imitate, and follow their steps, both in life, and death.  
For all these reasons before mentioned, it is just and reasonable, that on this day we should do honour unto them all. And as S. john Damascene saith: 
Lib: 4. de side or-th o●. cap. 6.  we are to honour the most B. virgin, for that she is the mother of God. And we ought to honour S. john Baptist, for that he was a prophet, the precursor, & a Martyr. We should honour the Apostles, as the brethren of JESUS CHRIST, and witnesses of his life & death. We are to give honour to the Martyrs, as to the soldiers, and partakers of the cup of CHRIST.  
We must give reverence of the Confessors, for the conflicts they had within themselves, living in continual penance, and mortification. We must bear reverence unto the virgins; as unto the spouses of CHRIST: and unto the other holy saints, and all the Angels of the Hierarchies, as citizens of heaven, enjoying the presence of God. And so honouring them, and imitating their virtues, we shall receive help and benefit by their assistance, and prayers in this world, and be received into the glory which they posesse in the eternal beatitude. Unto the which God bring us, for his great mercy sake. Amen.   

The commemoration of the faithful deceased.  
THE prophet Daniel being in Babylon, discovered a fraud, and deceit, which the ministers of a temple used, in making men to believe, that their I doll called Bell, did eat up those meats that were offered unto it, when as they themselves indeed did eat it up.  
Darius' the king punished these men with death; where upon the people raised an uproar and commotion, against the prophet, and (the king not being able to restrain their fury) they threw him into a den among Lions, to be by them rend, and torn in pieces. In this woeful state the holy man remained six days, being grievous, aswell for the continual sight of the lions, as for that the place was filthy, and stinking, and beside all this, hunger afflicted him exceedingly.  
It fell out at that season, that the prophet Abacuc being in Palestina, and carrying victuals to his shepherds, an Angel told him; that God commanded, he should carry that Victual unto Daniel, who was in the Lion's den in Babylon. Abacuc excused himself saying: that he knew not where Babylon was, neither did he know Daniel. The Angel said: I will show thee; and with that, he took him by the hair of the head, and in a moment, set him in Babylon, in the lions den, and showed him Daniel, ready to die with hunger. Abacuc said unto him; Daniel, eat of this meat that is sent thee by God. Daniel did eat thereof, and was some what refreshed, and enabled thereby to support, and bear the affliction of that place of punishment, until at last, he was taken out by the king's commandment.  
By this figure is represented lively unto us, the commemoration the Catholic Church maketh for the dead, on the next day after the feast of all saints. Daniel in the lion's den representeth the souls, that be in the pains of purgatory. It agreeth also very fitly, that the lions did not rend nor tear Daniel in pieces, also that the sight of them was grievous, in that place of pain, and also hunger afflicted him very much. So the souls that be in the pains of purgatory be not tormented by the devils, which is very just; as not first, that they should chastise those, that they could not overcome. The place itself which is allotted unto them, is painful, and grievous, for it is full of fire, which is the same with the fire of hell, (as S. Augustine affirmeth) Hunger doth afflict them also, which is the great desire and longing they have to see God; For though they be secure to see him at length; yet it is a great grief unto them, that the time is prolonged.  
The prophet Abacuc, who carried meat unto his shepherds, is a figure, of every good and faithful Christian, which doth good unto the souls in purgatory. For in the carrying of meat unto his shepherds, viz: unto his Curate, or any other priest, in bringing bread and wine unto the Church, and the other alms, which are done for the souls (such as prayers, and sacrifices be) an Angel cometh, and bringeth it unto Daniel in the den. And in deed, it is an article of the Catholic faith, that all those things that be offered for the souls in purgatory, by persons that be in the state of grace: or else if the work itself doth merit, and deserve it, (as the holy sacrifice of the mass) both comforteth and helpeth the souls that be in purgatory exceedingly.  
THE undoubted verity, that there is a purgatory, is an Article of the Catholic faith, and he that denieth it, shall thereby prove himself an heretic. This truth is proved by the testimonies of the scripture, as that excellent learned man friar Alfonce de Castro saith, in his book he made against heretics.  
Esay saith: Our Lord shall wash the uncleanness of the daughters, of Zion and the blood of jerusalem in the spirit of judgement, & in the spirit of heat. The prophet Malachy also threatening sinners with the coming of Almighty God to chastise them saith of him: that he is a fire, in which the silver is melted, and purified. These two places are alleged by S. Augustine to prove; that there is a purgatory after this life. JESUS CHRISTOUR our saviour saith the same, viz: that he that shall speak words against the Holy Ghost, shall not be pardoned neither in this World, nor in the World to come. S. Gregory useth this sentence, and so doth S. Bernard also, as an effectual proof of this verity. For they say: if sins be not remitted in the other world, this sentence, shall not be remitted in the other world, should not have been written. And the truth being that in all holy writ, there is not any superfluous word, for to say there were any (as S. Basile saith in his Exameron) were blasphemy; it followeth then, that there is a purgatory: for it is a clear case that no sin is pardoned in hell.  
S. Paul also writing to the Corinthians saith: 
1. Cor 3.  that the works every one hath done be they gold, silver, or stones, wood, hay, or straw the fire shall try them. And then he saith immediately. that he whose works shall have need of this trial, shall suffer detriment, so that such shall not be saved, but by fire. 
hom. 6 sup. exod ●  Origen allegeth this sentence to prove this verity There is another very forcible reason for this point, S. john saying in the apocalypse (speaking of the holy & heavenly city of jerusalem) that none shall enter thereinto with any spot or stain of sins. 
Cap. 21.  yet many men die with venial sins; & others that have mortal sins are confessed, & have not time to do their enjoined penance. Of these who are pardoned, and absolved of their faults it is clear that they shall do penance in purgatory, before they enter into heaven: for thither they cannot come with any spot.  
Therefore we must needs confess, that there is a Purgatory, where the souls shallbe purified & refined from all their filth, & defects, with which they depart out of their bodies, before they enter into heaven.  
Moreover, many holy persons, & of virtuous life, who are worthy of credit herein, have had revelations of this truth, as S. Gregory writeth in his dialogues. But beside all these reasons alleged I will relate one, which is of great authority, and was (as it is said) the first cause, and beginning, that moved the Catholic Church to ordain, 
Gui l●el: in rational ib 7. cap. 25.  and institute the Commemoration of the faithful departed, on the next day after the feast of all saints and this it is.  
In the life of the holy Abbot Odil● (written first by Peter Damian Cardinal of the Church of Rome and related by friar Laurence Surius) we read: 
jacob phillip in sumpt vin●. in spec historlib 25.106.  that a religious man returning from the visitation of the holy sepulchre in jerusalem, and other places of the holy land, the ship where in he sailed, was driven forcibly upon certain uninhabited I'lands which were full of rocks, and craggy hills, near unto Thessalonica, & be called the Isles of Vulcan.  
The religious man took land in the I'll, and found in an obscure and secret place an hermit, unto whom he went; and among their conferences the religious man told him, that he was of the province of Aquitaine in France. The hermit hearing that was very glad (as appeared by his countenance) and asked him, if he knew the monastery of Clunie, and Odilo the Abbot thereof. The religious man said, yes: and desired to know the reason, why he demanded that question. The hermit answered: know you that in this Island be hollow places, full of wind and fire, which some call the mouth of Vulcan, by the which are seen devils to enter in, and to go out ordinarily, in divers and sundry shapes and forms.  
Sometimes by their external looks they seem to be cheerful and jocund, and at other times they see me to be pensive and sad. I being desirous to know the causes of this different behaviour, adjured, and charged them in the name of Almighty God, to tell me the true cause; and they said unto me; that they make show of joy and gladness, when the soul of any person, that hath lived well in the world, whom they could never induce to commit mortal sin, is brought unto purgatory for some venial sins; and the devils seeing them to suffer in the flames are satisfied therewith, and show their gladness by external signs. But if there be given any alms, any masses said, or any good works done by good people (as fasting and prayer) whereby the soul departeth sooner out of that place, and flieth unto heaven, this causeth the devils to be afflicted.  
They complain especially of the monks of Clunie, where continual prayers are made for the souls of the dead; that they may be delivered out of that pain. Therefore I pray thee (said the solitary hermit) and I conjure thee in the name of God Almighty, to request the Abbot Odylo, and the other to say mass, and prayers without ceasing, for the souls in purgatory; since so much good ariseth thereof.  
The religious man wondered at his words, and promised him faithfully to deliver the message. So, being returned into France, he visited that monastery, and recited unto the Abbot and his monks all that which befell in those caves, and mouth of Vulcan. The holy Abbot Odylo, understanding the same, ordained, and commanded, that in all his monasteries, they should have the souls in recomendation. Then he made a general constitution through all his order, that every year, on the next day after the feast of all saints, they should make a general Aniversary, for the souls of the faithful deceased.  
The Bishop of Rome, who was at that time john the 16. having notice hereof examining well the deed and seeing it to be holy, and  with virtuous compassion; not only approved it, but also commanded the same to be done, through the universal Church.  
This Catholic article that there is a Purgatory, being certain, and also explained; ye must understand, that the proper place is one of the parts of hell; of which there be four: One is of the damned; the other of the children that die without Baptism, before they have the use of reason; the other is Purgatory; and the fourth is Limbus Patrum, or the place of the holy fathers, where the holy souls) remained before CHRIST died, and were then delivered out of the same place, which now at this present is vacant. It is also very certain, that by especial order, and decree of Almighty God, some souls have their Purgatory, in places particular to themselves; 
diolo: lib. 4. cap. 40. & 55.  as S. Gregory saith of one, that had his Purgatory in a Bayne, for his faults committed therein; and it being manifested unto a priest, and that he should celebrate Mass for him, he was quit, and freed, and went unto heaven.  
Concerning the pains of Purgatory you must understand, that it is fire, and (as S. Augustine saith) it is the same, that the fire off hell is; and is yet discreet, and different. For as the natural fire consumeth the straw, and puryfieth the gold; so this fire consumeth eternally the soul in hell, after the manner of straw; and the souls in purgatory which be like gold, it burneth, and purifieth. It hath also another property, that it tormenteth not all men equally, and therefore it is called discreet fire, for it maketh one to feel more pains, another less according to the faults and sins they have committed.  
It is usually said thereof, and it is most true; that the stoning of S. Stephen, the grydiron of S. Laurence, the arrows of S. Sebastian, the Iron combs of S. Vincent, and all the martyrdoms the saints endured, do not come near the pains of them, that suffer in purgatory. And there is as great difference between the one pain and the other, as between the soul that suffereth in purgatory, and the body that suffereth here in this world.  
There is adjoined unto the pain of feeling, a grievous longing, and desire the souls have to see God, which is so great, that in some sort it doth surmount the pain of feeling, which is the fire. They see themselves there without remedy, for any thing they can do of themselves: & they know they must pay the uttermost farthing, if they in the world do not help them. In that place doth afflict them the negligence and carelessness of their kinsfolk, and friends; they sorrow also for the ingratitude of their heirs; and slowness of their excecutors, in acomplishment of their wills.  
They say many times with the holy man job: Have mercy and compassion of us you at the least, who in the world are said to be our friends for the hand of our Lord hath touched us. we be in those pains, 
job: 3.  out of which we cannot deliver ourselves; you may well do it but why then do you not? you may help us: why be you then so forgetful? you may rid us from, and out of these sharp and biting torments; why be you then so negli●gent or rather cruel; as to let us lie still therein?  
The father complaineth of his son, the wife of the husband, the sister of the brother; and the friend of his friend, Sometimes God permitteth those that have not remembered their friends deceased, to he forgotten themselves. and to suffer that, which they have permitted other men to suffer, and to be tormented by the torments, from which they would not help to deliver others.  
lastly you must understand, that to do good unto the souls in Purgatory, is not only profitable unto them, but also unto those, that do it: sins it is a work of great charity, acceptable unto God profitable to keep a man out of sin, and is also good for the health of the body.  
The holy Ghost intendeth so much in these words saying: 
2. Macha: 12. V 46  To pray, and to do good for the dead is a holy, and a healthful work: and is also very profitable for the souls, their pains being diminished, and they delivered the sooner.  
The works that help them are four: viz: Alms; fasting; discipline, with other penal works; an the fourth is the holy sacrifice of the Mass said for them.  
You must also understand, that there is difference between these works: for that three of them (if they shall do the soul good) must be done in the grace of God, and if they be done other wise, they do not help them, except they be done by the appointment of another. And if that he, that commandeth the good work to be done, (as to give alms, or such like) be then in the state of grace; in this case the work is good and available, and helpeth the soul, though the person that did that good work were not in that good estate himself.  
Concerning the mass, and these other works (as I have insinuated before) there is a difference. For that helpeth always, not with standing, that he that said it, was not at that time in the favour of God: for that he who offereth it, doth it in the person of the Church, who is always in the favour of God; and therefore it helpeth those souls always for whom it is especially said, and celebrated. So that we may truly say; that this is the best, and most secure work, that can be done for the souls in purgatory.  
If this, which we have said, be the truth, as undoubtedly it is, viz: that the pains in purgatory be so great and excessive: and that also being true, which S. Augustine saith, as it is for certain; to wit: that to see God, one hour only, is of more worth than all the treasures of the world; And sithence with all them he cannot do that, which one may do with the good works he doth for a soul in purgatory; that is: to deliver it out of pain, and that it may see God before the time, it should otherwise see him. How greatly and unspeakably shall that soul be obliged, and bound unto the person, that shall so help, to deliver it? without doubt, more than can easily be said.  
And that soul being so much bound unto any party, (after it is heaven, and enjoyeth the glory of God) shallbe his perpetual advocate, to beseech the divine majesty, to be gracious unto him, that hath been so good unto it, by procuring it to be freed from the fault, land delivered from pain, purchasing heaven, by enjoying it, before the deserved time. Which happy felicity in his kingdom, God grant unto us all, for his heavenly bounty, and infinite mercy. Amen.   

The lives of SS. Vitalis and Agricola Martyrs.  
THE Apostle S. Paul in his epistle to the Galathians, 
Galat. 3.  speaking of them, that are baptised, & have put on JESUS CHRIST, by receiving his faith, saith, that, in the sight of God, there is neither servant nor freeman, but all are equal. His meaning is not, that among Christians there should not be masters, and servants; some to command, and some to obey. for this would be contrary to all good government, and to the common course, and universal order of the world: wherein the Stars, the Rivers, the Trees, the Beasts, the Birds, the Fishes are evidently distinguished, not only by their virtues, but also by their greatness, and lessenes; and by a certain pre-eminence and subordination▪ besides that if there were equality in all men, none would undergo painful, and meaner offices in the common wealth; none would labour and toil, none plough nor sow: and every one ruling, and none obeying, all would run straight ways to ruin and destruction. So that S. Paul's meaning is not, that Christians should be all equal in this: but rather as S. Jerome and S. Augustine say, that in the eyes and sight of God, the servant is no less worthy, nor less esteemed than the master, if both of them be Christians, and both do the works of Christians.  
Of this we have an example in the two holy martyrs SS. Vitalis and Agricola: Agricola being the master, & Vitalis the servant. They were both Christians, and martyrs, and equally esteemed and regarded by JESUS CHRIST, and the holy Church doth celebrate the feast of them both equally. Their life, written by S. Ambrose, was in this manner.  
IN the persecution of Dioclesian, and Maximian, there dwelled in the city of Bologna in Italy, a noble citizen called Agricola, who had a servant named Vitalis. They were both Christians, and for that cause were apprehended by the ministers of these two cruel Emperors. These holy Saints, being in the presence of the Pre●ident; the servant, to wit, Vitalis, was first put to torments, thereby the more to terrify the master. And because servants be ordinarily scourged for their chastisement, and do tremble and quake to see the whips; it was the judges will, that the first torment of Vitalis should be scourging, and so he caused him to be beaten rigorously.  
After that, he put him unto other manner of torments; and herein, the judge was so cruel, and the officers so merciless, that the body of the holy martyr, was wholly covered with blows, and wounds. So that search never so narrowly, you could not see any thing but wounds, and gashes. There was not any blood left in his veins, but all was shed, and the scourges, and wands of Iron, where with they struck him, hit not, ne touched not the whole skin any more, but the raw flesh, and the bare bones, so that his very bowels were seen. The glorious martyr lifted up his eyes unto heaven, and made a devout prayer, saying: O my Lord LESUS CHRIST, my God and Saviour; I humbly beseech thee, that it would please thee to receive my soul: for I desire much to enjoy the crown, which thy holy Angel hath showed unto me. His prayer being ended, he yielded up his soul unto God.  
Agricola was present at this spectacle, who being a man of good nature, pleasing behaviour, friend to all, affable, doing good, and hurting none; was generally beloved of all. And therefore the executioners, yea, and the judge himself also, being desirous to have him change his mind, and to sacrifice unto the Idols, whereby he might be delivered from death; made him to be present at the martyr doom of his servant Vitalis; to the end, he might learn, (as is said before) to beware by another man's cost, and affliction. But he that had seen the success of his servant, was more desirous, to gain a crown as he had done, rather than to be terrified with the torments; and so he remained firm and constant in his first good purpose.  
The judge and the officers were wroth, and enraged against him. and the more, for that they had used him courteously, and he had despised, and contemned them; in which rage, the judge commanded, he should be put on the Cross. The executioners were not slow, to execute the commandment of the judge. Forthwith the Cross was brought, and Agricola was stripped naked. Then laid they him at length upon the same, & piercing his hands and feet with sharp nails, they crucified him, lifting him up a fit. In that place was to be seen, a wonderful and lively representation of the Lord in his servant, that is to say, of CHRIST in Agricola. The holy martyr being thus raised on high, showed, that he made small account of earthly things, but desired heavenly. He having been on the Cross a good space, on the same day, that his servant Vitalis, yielded up his soul unto God by scourging, he rendered up also his spirit on the Cross. And so the master and the servant, were equal in their martyrdom, and in their reward.  
Their bodies were buried in a Churchyard where the jews were buried; and in that place they remained, as Roses among thorns, and light in darkness, until the time of S. Ambrose, as he saith himself, writing the story of their martyrdom. But he having notice of the place, where they were, at the request of a holy widow called juliana, who had particular, and special devotion to these holy saints, took them out of that place: and translated them into a Church, which the same juliana had builded unto them; where their bodies take their repose and rest, and their souls expect to be reunited unto them, at the last day of judgement.  
The martyrdom of these holy saints, was on the 4. of November, and upon that day, the Church maketh of them a commemoration. This befell in the year of our Lord. 298. in the reign of the Emperor Diocletian.  
Spanish saith: The bodies of these holy saints, are said, to be in the Royal monastery of S. Maria Naxara in Spain.   

The four Crowned.  
THe Apostle S● Paul writing unto Timothy his disciple saith: None shallbe crowned, but he which fighteth lawfully. which is as much as if he had said: He that fighteth according unto the appointment of his captain, such a one moriteth the crown, and to triumph.  
Amongst the Romans' in their wars, some did worthy, and very notable exploits; but because some were against the appointment of the captain, they did not only deprive them of the crown of victory, but chastised them severely. Some fathers there were, which put their own sons unto death, for that they went out, to answer a challenger on the contrary part, in single combat; although he returned with victory, and slew his adversary honourably. And this; because he had been forbidden Upon pain of death, not to issue out to any such encounter, without special licence. Hereby we see, that that soldier only deserved to have the crown of triumph, which fought, and got the victory, by the appointment of his Captain.  
It is convenient, that we imitate JESUS CHRIST, even as these holy martyrs imitated him, which are called the four crowned, because their names were not known. These verily did merit the crown, for that they imitated JESUS CHRIST; and as he gave his life for their snakes, in like manner did they give their lives for his sake. The life of these holy martyrs, and of other fire, whose bodies are buried in one, and the same Church, within the city of Rome, was this; taken out of the Martirologes of Venerable Bede, and Ado, Archbishop of Trevers.  
THe unsatiable hunger of Dioclesian and Maximian (those two great, and professed enemies of JESUS CHRIST, and his holy saints,) was not satisfied, although by their order and appointment (and of others which were their judges and precedents) there was shed much Christian blood daily, through most parts of the world; but the more they put to death, the more their cruelty increased.  
It was told unto Dioclesian; that there were in Rome four citizens Christians, whose names were Severus, Severianus, Carpoforus, and Victorinus. The Emperor commanded that they should be forth with apprehended, and led unto the Idol of Esculapius, and if they refused to worship it, that they should be scourged to death; and according to his appointment it was done.  
They were led and conducted unto that devil, and they made account of him as he was, refusing to adore him; whereupon they began to torment them. They pulled of their clothes, and bound them unto several pillars. The scourging which was given them, was such, and so great, that in that torment they yielded up their souls unto God. The tyrant commanded, that their bodies should be cast into the street, that the dogs might dovoure them, and although they remained there five days, yet they were not touched by any beast, whereby it evidently appeared; that men were more cruel and bloody than the very beasts. The Christians took up their bodies, and buried them in the Arenarium, three miles out of Rome, in the Via Lavicana.  
It is said; that pope Melchiades (who lived shortly after their martyrdom) put them into the Catalogue of holy martyrs; and because their names were not known, he called them; The four Crowned. But afterwards it was revealed to a holy man, that their names (as is said before) were Severus, Severianus, Carpoforus, and Victorinus.   

Of the five Martyrs. SS. Claudius, Nicostratus, Simphorianus Castorius and Simplicius.  
near unto the place where the four martyrs last spoken of were buried, there had been laid two years before, but on the same day, the bodies of five other holy saints, who in like manner had been put to death for the faith of CHRIST, by commandment of the same Emperor Dioclesian. Pope Melchiades, (who ordained the feast of the four crowned to be celebrated) intended, that together with them, there should be a commemoration of these five martyrs, which were called: Claudius Nicostratus, Simphorianus, Castorius, and Simplicius. These holy saints were carvers, and remained in Hungary, by the appointment of the Emperor, and wrought together with many other of their trade, in the quarries of marble, which the Emperor used in his buildings, in divers places of the world. Four of these blessed men were Christians, and Simplicius was an Idolater. As the wrought together the Chizells, and other tools of Simplicius, were oftentimes broken, and the tools of the others did never break. Simplicius being much amazed hereat, demanded of Simphorianus how it fell so out, and he made answer: my tools break not, for that, every time I take any of them into my hand to work, I call upon JESUS CHRIST my God. upon this occasion Simphorianus used such persuasions unto Simplicius, that by the help of God, he was converted unto the Christian faith, and was baptized.  
It fell out afterward, that Dioclesian gave the charge unto these five blessed saints of a building, in which they should set the statues of divers living beasts, and in the midst of them an Idol, of one of his heathenish Gods. The holy saints made up the work very cunningly, and placed the statues of the beasts orderly; but for the statue of the Idol, they would neither set it up, nor so much as engrave, or make it.  
The Emperor (who was then in that province) seeing this building finished, admired the artificial workmanship thereof; but he was much displeased for that they had not set up the Idol, as he had commanded. The five blessed saints were not present, when the Emperor viewed the work, but the other master workmen were. And for that one artificer oftentimes envieth, another especially, ●he ignorant, who are most malicious against the most skilful in their mysteries; the Emperor demanding to know the cause, why the Idol was not set up; the other surveyors & chief workmen answered: that the other would not do it, for that they were Christians; and refused it not only in that Idol, but also in all other of that kind.  
The Emperor hearing this, dissembled the matter some few days, demanding of the workmen, if there were any other carvers in stone, that were as cunning as these five? And when it was answered him, that their like were hardly to be found, he called them before him, and said unto them: If you will make the figure of this Idol, you shall do me very acceptable service, and I will reward you liberaly for the same. The holy saints made this bold answer: we had rather suffer death, then give men occasion to commit Idolatry. Then you be Christians said the Emperor. They answered resolutely: In deed so we be. And if in that art or mystery, our knowledge or skill pass in excellency other workmen, it cometh to pass, for that, every time we begin ●o work, we call upon the most holy name of JESUS.  
The Emperor being loath to lose such excellent workmen; gave in charge to Lampadius atribune, that by mild words and offers, he should persuade the holy saints to renounce the Christian faith, and to worship the Idols. Lampadius used all diligence herein, but seeing the holy saints constant, and firm in their faith he certified the Emperor thereof, who commanded him to put them to the torments.  
The tribune caused the holy saints to be brought before him. & withal, the sundry instruments belonging to those engines, that Dioclesian, as a f●ll and cruel beast, had invented, to torture the Christians. But this spectacle quailed not the resolute servants of CHRIST. whereupon the tribune caused them to be cruelly beaten, and their flesh to be torn with crooks of Iron, which had keen sharp points, like unto the claws of Scorpions. It is said: that when the Tribune had tormented them in this cruel manner, and had spoken many blasphemies against JESUS CHRIST, the devil entered into him, and killed him.  
The wife, children, and kinsfolk of the tribune went unto the Emperor, complaining, and saying: that the five workmen were enchanters, and that by their art they had killed the Tribune. Dioclesian being enraged hereat, commanded they should be enclosed in coffins of lead, and cast into the sea: and so it was done. Fortis days after, a christian called Nicodemus accompanied with certain other Christians, sought out the Relics of these five holy mattirs Claudius, Nicostratus, Simphorianus Castorius, and Simplicius, and carrying them unto Rome, buried them in the Arenarium before named in the way Lavicana.  
The martyrdom of these five was, as the other of the four crowned, on the 8. of November, & on that day the holy Church maketh of them a commemoration, though it be always under the title of the Four Crowned. Their martyrdom was about the year of our Lord. 300. In the time of Dioclesian, two years before the other holy martyrs, as is above specified.   

The Dedication of the Church of S. Saviour in Rome.  
WE read in the sacred scripture, that the wise king Solomon, having finished the most famous work of the Temple, appointed a day to consecrate it; at which day there assembled an infinite multitude of people of his realm, aparailed all in festival garments. The priests and levites were ready in most rich or naments. The singers, and musicians stood also prepared for their office. There was a huge company of bullocks and sheep sloyne, to be offered on the Altar, for a  offering.  
King Solomon was upon a Throne, in the midst of the Temple, three cubitts high from the ground, and kneeled toward the Sancta Sanctorum, making his prayer unto God; and in humble, and lowly speeches, offered the Temple to the divine majesty, saying: by what means shall I presume, to give a thing unto thee on earth, if the heavens be too little for thy habitation? Then he made certain requests, saying thus.  
Lord, I beseech thee that every one that shall come into this Temple, to make their prayer, for any affliction or trouble, thou o my God, vouchsafe to help him, and comfort him. I beseech thee also that this favour may not only be showed unto the inhabitants of this city, and country, but also unto strangers; and those that shall come hither, from far countries. If they shall want rain, and the earth be barren, and dry, if the people come into this place, and make their prayer unto thee; I beseech thee Lord, to send it them forthwith. If there shall be pestilence or mortality amongst thy people, and they shall resort unto this Temple, and desire thee, to turn thine anger from them; ●hou merciful Lord, veuchsafe, to hear, and deliver them.  
If they go unto the wars, be the enterprise never so dangerous, and the soldiers come first into this Temple to pray, I beseech thee Lord to grant them victory. If at any time thou be incensed against the sins of thy people, although thou shall threaten to punish them rigorously, & that thy hand be lifted up, and advanced to strike them, yet if they that be in fault resort to this Temple, and crave mercy of thee; thou o merciful Lord, be merciful unto them. I request this said Solomon, for thy infinite mercy, for the love thou bearest to David my father, and for the service that I, the king and guide of thy people, have done to thee, in building unto thee this Temple.  
This Solomon said, and for a sign that God granted all his requests, (as after in the night God told him) there descended a great fire from heaven, that consumed the sacrifice: and the glory of God filled all the house, with brightness and resplendency; so that every one lifted up their voice, and shouted, in sign of joy, and admiration. The priests and the leviles, and those that had the charge of the music of voices and instruments, sounded, and praised God; and they all jointly gave him thancks, that he would vouchsafe to have a house amongst men, unto which they might resort, to ask for mercy and grace The feast lasted eight days, in the which the king, and the priests offered many sacrifices; and the people were in all that time, in continual triumph, and joy.  
Hereof the Catholic Church taketh the custom, to celebrate the feast of the dedication of Churches; as namely in Rome is celebrated the dedication of the Church of S. salvator. The history thereof taken out of the life of S. Silvester the pope, was this.  
EVEN from the time of the Apostles, there was always amongst the Christians, some especial places dedicated unto God, which of some were called Oratories, and by others Churches. Thither came the Christians, and met together, especially upon the Sundays, to hear the word of God, to be present at the divine service, to pray & to hear mass, and to receive the body of our Lord JESUS CHRIST, in that most holy Sacrament.  
But after that the Emperor Constantine was baptized by S. Silvester, and was healed by the means of his Baptism, not only in his soul of his sins, but also in his body of his leprosy; he, as a person thankful to the divine majesty, of whom he confessed to have received this grace and benefit, made a law, and published a decree, through all the lands subject to the Empire of Rome, that every one might build Churches, where it best pleased him.  
And that by his example he might encourage others thereunto; in the year of our Lord 325. he caused a Church to be builded, in the honour of JESUS CHRIST, Saviour of the world, in his own palace of Lateranum, adorning it with many rich jewels, and vessels of Gold and Silver, but above all, he beautified it with an Image, representing our Blessed Saviour himself very lively; and this place was devoutly visited, by the faithful believers.  
S. Silvester the pope consecrated that Church, which was the first, that had been public consecrated among the Christians, for the celebration of the divine offices. In that place the same Bishop set the Altar, upon which S. Peter celebrated the holy mass, and it was of wood, like unto an empty chest. The Apostle used this manner of Altar, even as the other pope's his' successors did, compelled by the necessity of the time. For the persecution being very sharp, the afflicted Christians flying from one place unto another, carried with them this portable Altar, to celebrate thereon, sometimes in the caves under the ground, sometimes in the Churchyards, where the bodies of martyrs were buried, and sometimes in the private houses of Catholics.  
The mind of S. Silvester was; that this Altar should remain for a memory, in the first Church of the Christians, and commanded: that none but the Bishops of Rome, should celebrate upon it. And that all other priests should celebrate, not upon an Altar of wood, but upon an Altar of consecrated stone. And to the end, the memory hereof should continue, and be perpetual, he ordained: that every year the dedication of this Church should be celebrated. And this is the feast which is sollemnised on the 9 day of November.  
It is a thing very necessary and convenient, that among Christians there should be some places dedicated unto God; as Churches, and Oratories be; to the end they might resort thither, to pray, & demand help of God in their needs and troubles. For if in cities, and other towns, be divers shops for particular things; and if in the house, be several rooms for sundry offices, it is also necessary, that among the multitude of Christians, there should be some places, where they may treat, and speak with God. And these being dedicated to such a worthy work, it is also convenient that they should be consecrated; and also, that all due respect, and reverence be given unto them.  
All this our Lord would give us to understand, by the example of the Temple of Solomon, the workmanship whereof was of exceeding great Majesty, as may be seen in two things especially, which the holy scripture reciteth, to wit: That in the Temple there was not a thing, but it was of Gold, or engraved, or set in Gold. The other was, that the fabric, or workmanship being so magnificent, and stately, yet in all the time of the building thereof, there was not heard the noise of hammer, or any other tool therein.  
Some expound these words thus; saying: that this was a kind of speech commonly used, when they would show, what speed a thing hath been done withal, as when it is said: such a thing was done before it was seen or heard. So although the work of the Temple lasted many years, yet in respect of the hugeness and magnificence thereof, it may be said: that therein was not seen, nor heard the stroke of an hammer. Others say: that every thing was brought thither ready wrought, from other parts, and that they did nothing, but lay and couch things in their due place. And so this Temple was a figure of the B. Martyrs, who are hewed, and squared in the Quarries of this world, suffering here divers troubles and afflictions: but then in heaven, they suffer no more strokes, nor feel more troubles, but have their reward for that, which they have borne, and supported in the world.  
In these things than is showed the stateliness, and magnificene of this Temple; In the which, although it was the Temple of God, yet was there only in it the Ark of the Testament, and that not always neither; for at the time of the captivity of Babylon, the Prophet jeremy hide it in a hill; and then they put into it another made like it, and yet for all that, it was greatly honoured not only by men, but even by God himself.  
Then by greater reason ought we, to reverence, and honour our Churches, in the which resideth JESUS CHRIST true God, and true man, and that really, in the B. sacrament of the Altar. There are not sacrificed Bulls, and weathers, but the unbloody sacrifice of JESUS CHRIST, upon the Altar of the Cross, is there represented; where he is offered in a lively sacrifice to his eternal father, for the salvation of mankind; and the same doth the Priest daily in his name, in the holy sacrifice of the Mass.  
In our Churches be also the sacraments, by which are healed, and cured sundry infirmities. Some be weak, to encounter and fight against the Devil, the world, and the flesh, and to make such men able and strong, the sacrament of Confirmation is given unto them. To others, for the same purpose, and to make them rich in virtue, there is given the sacrament of the holy Eucharist. And to the end others should be continent, the sacrament of Matrimony is given unto them For others, that be wounded, hurt, and ready to die of sundry infirmities, and they whose souls are already and wholly dead in mortal sin, are provided the sacraments of penance, and extreme unction. So that the Church is as an Apothecary's shop, stored with spiritual medicines, for all the infirmities and maladies of the soul, and body also.  
Besides these, in the Catholic Church be the treaso●s of God. For therein are pardoned sins: in it are given the gifts of the holy Ghost: in it the prayers of the faithful are more meritorious, and be sooner addressed, and sent unto he judgement seat of the great God. For in it in very deed, is the ladder of ●acob, 
Gen. 28.  whereby the Angels go up, and come down. They go up with the prayers and petitions of the faithful, and present them unto God, and then come down with their dispatch, for the good and profit of the faithful believers.  
In the Church is preached the Gospel, the observation of the commandments of God is taught virtue is commended, and vices be reproved. So that in it some are stroke with fear, some have compunction, these weep, others rejoice; some are comforted, and others are inflamed with the love of God. In the Church, the faithful soul talketh with God; there he is prayed unto; and in that place he is honoured. In the Church, the Angels are present; because there is the heavenly court; yea, the very same God is there: really and personally; and hath promised to be there until the end of the world.  
In all these things you may see, how much our Churches be more worthy than the Temple of Solomon. So then, if that Temple be so much magnified by men, and God also; it is convenient, and most just, seeing that our Churches be in so high manner honoured with the presence of God himself, that they be also honoured, and reverenced by us, and that therein, nothing may be said or done unseemly, or unfitting of so worthy a place. Let presumptuous people, and the profaners of Churches, fear the like severe punishment, as God gave to that wretched king Antiochus, who profaned the Temple of jerusalem, 
2. Macha: 9  God striking him with a most terrible, and horrible infirmity. This wretched caitiff knew, that this evil happened unto him, for profaning the Temple of God in jerusalem, and therefore he bewailed his sin exceedingly He prayed unto God, and craved pardon of him, but the text uttereth there a terrible, and dreadful sentence viz. The wretch prayed unto God, of whom he could not obtain mercy. The sorrow of this man, was like the sorrow, and repentance of Esau, Cain and judas; 
Heb: 12. Gen: 3. Math: 27. P. Orosius.  that is to say defective and unprofitable, and therefore he was condemned as they were also.  
We read in ancient histories, that Pompey the Great was victorious in all his enterprises, and affairs, before he did profane the Temple of jerusalem; but after that time he was unfortunate in all his businesses, and finally, he was vanquished in battle by julius Caesar; and escaping by flight, repaired for aid to the king of Egypt, as to his friend but in steed of help, he found his death: the king cutting of his head, and sending it unto Caesar the conqueror, as a present.  
For profaners of Churches, and holy places, these two examples are sufficient: and for those that use small, or no reverence to Churches this one is enough: That our Lord and Saviour himself, chastised them with rigour, which carried not due respect unto the Temple of Solomon. For he himself in person (when as man he conversed with men) did drive the people our of the same Temple, with whips and scourges, because they used to and in the same, small, or no reverence Let them, who profane our Churches (being of far more excellency then that was) imagine, yea, assure themselves, that they shallbe chastised with much more rigour.  
Surely, we ought to bear great respect and reverence to our Churches, and to behave our selves in them, as David counseleth in a psalm, where he saith: In the Temple of God, let every one speak of his glory. All that which is to be spoken of in the Church, aught to be to the glory of God; and if it be to his glory, it will redound, and arise to our profit; since in that place he will make us partakers of his mercies, which shallbe the beginning of our Beatitude. God grant us all to find in his Church mercy, for his dear sons sake, our Blessed Saviour, Amen.   

The life of S. Theodore, Martyr.  
IT is written in the book of judges, how Samson that renowned soldier of God, at his death pulled down a temple of the Gentiles, whereby many of them were killed, and the temple falling to the ground was utterly destroyed. Herein Samson did worthy service unto Almighty God, who had determined by this means, to chastise that treacherous, and unbelieving nation.  
The very like befell unto another valiant soldier of CHRIST, called Theodore, who set fire to a temple of the Gentiles: for which cause, he was afterward martyred. And in the one, and the other of the these things, there was done unto our Lord God, great, and good service. The life of this glorious martyr, is taken out of an homily, or sermon, made by S. Gregory Nissen, which he preached on the day of his martyrdom, in the same Church, where he was buried. He rehearseth it in this wise.  
THE cause (good Christian people) why you be here assembled from divers parts, with travail, and toil of your persons, by reason of the sharpness of the winter, is only to celebrate the feast of the glorious martyr S. Theodore. This is a thing just and reasonable, since we be all obliged unto him, for the great and many benefits, which we have received by his intercession. One of these is well known unto all, namely; how the Barbarous Scythians this last year threatening to kill us, and having drawn their sword to bathe them in our blood, returned back unto their countries in manner of flight; not for fear of our corporal arms, but being terrified with the Cross of CHRIST; with which, this glorious saint, our patron chased the away. I desire you all to be attentive, and I will rehearse in what manner this holy martyr came to give his life for CHRIST, whilst he lived in this world: for I do not know in particular, the reward he hath in heaven. And when we know this, we ought to take profit, by endeavouring to imitate him.  
I say then, that we have his blessed body in this Church: and although it be of the same matter and nature, that other dead bodies be, yet it is not to be likened unto them; for if you open any of their sepulchres, the bodies appear loathsome to the sight, and be displeasing to the smell; so that we turn our face from them, considering the misery of our nature, and the frailty of mankind.  
But unto this glorious martyr it falleth out otherwise. For assoon as we enter into the Church, where his blessed body is, (as all we have done this day) the sight is pleased, seeing the sumptuous, and cunning built Church, where it seemeth the carver and the painter contended to excel each other: the one, in the building of the same, aswell in the pavement, as pillars of the finest marble (in which be engraven sundry pictures of living creatures) as in the roof, and covering of timber, which is curiously wrought, and cunningly joined. The painter was not inferior in his art, setting forth lively on the walls, the heroical acts of this glorious martyr. On the one side are the tyrants, with their stern, and fell looks, on the other side, the flame, and fire of his martyrdom; the holy saint keeping always a mild, and quire countenance. These images and pictures serve us in stead of books: because without speech, they continually publish, and show unto us, the worthy deeds of this glorious martyr. For it is the property of a picture by silence to speak; & being painted on the wall, serveth us in stead of a lecture in the school.  
If one hath entered into the Church, and enjoyed the sight of these things, and yet being desirous to go further; if he approach unto the sepulchre of the holy saint, and touch it with his hands, it seemeth a holy, and devout work. But if he be worthy to have the sepulchre opened, and that he may see the holy body there enclosed; O what great content, hath he! for that there was never meadow decked with odoriferous flowers, that gave a better smell, or would be more pleasing to the sight then this. He that is thereof worthy forth with approacheth, his eyes fixed, and his mouth joined unto the blessed relics, from which issueth no evil savour, but a fragrant smell. There are shed warm tears, there are powered out inflamed sobs, the saint is heartily besought, to make intercession for us unto the majesty of God. But it one be worthy, to have a little of the earth, into which his blessed body was converted, this is accounted a chief happiness. The use is, to lay it upon sick men, hoping thereby the may recover their health, as oftentimes they do. I wish the faithful believers to consider hereof; and withal, whether it be granted unto the Emperors, and monarchs of the world, to have the worthy honour, and veneration that is done unto this saint. But leaving this, I come unto the history of his life.  
His native country was in a part of this region, which looketh toward the East. In that place he was borne, and in that place he was brought up. but at this present, the whole world is his native country: for every martyr may call himself Native, of what country soever is under the sun. This blessed saint was a soldier, and served under the standards of Dioclesian and Maximian, at such time as they ruled the Empire.  
These emperors being lodged in that country for the winter time by advise of their captains; there arose a most perilous war, not with the Barbarous nation, but in the same army: which was caused by a devilish decree, made by the Emperors, and put in excecution by the captains. in which Edict all Christians that refused to sacrifice to the Idols, were condemned to die. The blessed soldier, not now of the Emperor, but of JESUS CHRIST, seeing the wicked ordinance made, and how cruelly it was executed, showed not any baseness in mind, nor altered not his countenance, (though he knew for certain, that he was accounted by all men for a Christian) but said boldly: that this decree was detestable, and that he meant not to obey it, though he lost this life for the same. These words came unto the ears of the Colonel, who called unto him the captain, and even as Herod and Pilate did before, when they conferred together of the death of CHRIST, and were made friends by depriving him of life, so these two consulted, and accorded together against S. Theodore.  
Causing him to be brought before them, with rough words, and stern countenance they demanded of him; how he durst be so arrogantly bold, as to despise this law of the Emperors, and to say that he would not obey it? s. Theodore with a constant, and cheerful countenance said: I do not disobey the Emperor, when he commandeth things that be just and reasonable, and wherein he is to be obeyed: but when he commandeth me to adore for Gods, those which be none, and which I do not acknowledge for such, I intend not to obey him. I confess JESUS CHRIST to be God, the only begotten son of his father, consubstantial with the holy Ghost, who is likewise God, and yet not three Gods, but one God, whose faith and religion I profess. If this seem to be evil unto you, here am I ready & offer myself. Let the hangman come and cut of my head, let fire come and consume me, and let him that is offended at my words, cut our my tongue. I am resolved, and my body is here ready, patiently to suffer any torment what soever, in any part, or in every member thereof, for the love of his creator, and maker. The two unjust judges hearing the courageous resolution of the young man, were confounded, studying what answer to make him.  
A certain soldier of that company, who was accounted discreet, & wise, presenting himself before them, said unto him: o Theodore, if the God whom thou adorest have a son as thou sayst, tell me; whether he hath begotten him after the manner of men; who seek out solitary and obscure places, as being loath to be seen, in so base, and shameful an act? S. Theodore answered: my God feeleth no shame in the generation of his only begotten son, but it is a heavenly generation, convenient unto God only, and so I do believe, and reverence it. But do thou (which seemest to be a discreet and considerate man) tell me, dost thou not hold and repute it, for great reproach and infamy, to adore for God, a woman (as your Cibele mother of the Gods) who after the manner of a she wolf, from time to time, is great with child, and bringeth forth children? At this question of S. Theodore, not only that saucy fellow was put to silence, but also the judges cast their eyes to the ground; noting well the substantial reason of the youngman, and how unfit it was, to adore for a Goddess, a woman, who was always, either with child, or else that was delivered of child. Afterward, studying what to do with S. Theodore, they determined to let him go at liberty, and they gave him time, wherein he should be better advised what he would do. It may be (said they among themselves) that when he hath thought better on it, he will leave his foolish opinion, and obey our Emperors. These men called the wisdom of the youngman folly, as they which be stark drunk, use to call them drunk, which be sober, and most free from that distemper. The time, which was assigned unto S. Thedore to advise, and deliberate, he converted to the effecting of a renowned deed, which was this.  
There was in Amasia, the chief city of that province, a Temple, dedicated unto Cybele mother of the Gods; which Temple was near unto a river, that ran by the city. S. Theodore determining to burn it to the ground, for the better performance, expected a wind, that should drive the flame: and so setting fire unto it, the Temple, and all therein contained, was consumed to ashes. By this heroical deed, he gave answer of his determination, in the time that was given him for advise. Great was the uproar and tumult that the pagans made, searching for the kindler of the fire, intending to punish him, with the greatest torments that might be imagined. There was no great difficulty in finding him, for S. Theodore himself confessed that he had done it, and in his words and countenance, he showed himself to be well pleased with the act, and the rather, for that an Idol of the same Goddess had been burned therein. This on the other side was as dispeasing to the pagans', who held that Idol in high estimation.  
They took S. Theodore, and haled him unto judgement, howling and yelling generally, as if they had been beasts, or out of their wits. The judges demanded of them; if he had kindled that fire? The holy saint forthwith confessed; that he had done it, and willed them to make ready torments, for he was prepared to endure them. The desire, and willingness which the judges beheld in S. Theodore to suffer torments, made them have the less will to torture him, wishing to themselves the like courageous stomach, as the youngman had. Whereupon, without regard of the complaints, & exclamations of the common people, who (fearing their Gods would chastise them all, for this trespass that Theodore had committed against them) besought them with great instancy to put him to death.  
In this rage and fury of the people, the judges said to S. Theodore: notwithstanding thou hast deserved death, yet we will pardon thee, and make thee high priest of the Idols, if thou wilt sacrifice unto them, and leave and relinquish the name of a Christian. The blessed youngman deriding them said: In deed you promise me great preferment, and that which may move a man to follow your counsel. For the priests of your Idols, I hold them to be accursed wretches, and if I be made chief of them, I shallbe made the most accursed wretch of them all. Long since have I laughed at this folly and madness of many great men; that sometimes the Consuls, yea the Emperors of Rome themselves, would take the office of the high priest (which you promise unto me) under a show of religion, and they which were first clothed in purple, were clad after in the habit of fools or madmen. And many times they cut in pieces living beasts for their sacrifice, putting some part thereof to seeth, and some to be consumed with fire. Such a blindness is not committed, but by them that be blind, as they be, since by leaving the adoration of the God of heaven, they adore Gods made of wood, stones, and metal.  
The judges hearing the reasons, perceived they lost their time, and could not prevail with Theodore: wherefore they called him a sacrilegious, blasphemous, and wicked villain, and commanded he should be tormented. They bond him unto a post and whipped him, then rend they his flesh with crooks of Iron, and put burning torches unto his sides. The more diligent the execucioners were to torture him, so much the more cheerfully the blessed martyr (as if he had been in a pleasant garden) song this verse of David: I will always bless our Lord, his praises shall ever be in my mouth. When the cruel officers were tired, they took him from the post, and cast him into a dark dungeon, in the which were heard all that night voices, which song sweetly, and the room was filled with an admirable brightness, and those that were without were partakers hereof.  
When the keeper of the prison perceived it, he called some company unto him, and went into the place where S. Theodore was, finding no more persons there, but the holy saint, & the rest that were prisoners as he was, who were all a sleep. The next day they tormented him again, and seeing him firm, and constant in his faith, they gave sentence that he should be burned, and the judgement was put in execution. As the holy saint stood in the fire, praising, and glorifying God, the fire indeed took his life away, but spared his body, for it did not consume, nor scorch one hair of his head. Wherefore a religious woman called Eusebia, wrapped it in a clean sheet, and interred it, that we might enjoy this precious treasure, which hath caused this assembly of people, to honour him, and celebrate this day of his triumph, where every one is helped for his sake. Out of this man he casteth devils, another he delivereth from infirmities, unto others he relieveth the infirmities of the body, unto others the necessities of the soul. There those that be tossed with the tempests of the world, find a safe port, & secure haven. There the Orphans find a father, the pilgrins an Inn, the afflicted a comforter, and help for them that are in necessity.  
O thou holy saint, and glorious martyr Theodore, that art among the quires of Angels, vouchsafe to go unto the presence of God, and pray before the throne of his majesty for us, that be in this place assembled, to celebrate the triumph of thy blessed martyrdom. Incline to us that call upon thee, honour thee, and be present at the solemnity of thy feast. And though our corporal eyes cannot see thee; yet cast down thine eyes unto our sacrifices, and bow thine ears unto our prayers. make present hereof we beseech thee unto the majesty of God, desiring him to hearken unto us, and to hear thee, that unto him may be recommended, thy country, which is also ours, thy brethren, kinsfolk, friends, and they, that unto thee be religiously minded, who be here present: and that he would defend us from all our enemies in general, and in especial, from these barbarous Scythians. Thou as a valiant soldier fight for us, as a holy martyr pray for us. Obtain for us a perpetual peace, that we may employ ourselves, in the service of him, whom thou servest.  
And if perhaps there needeth greater help, speak unto thy brethren to acompany thee. Call unto Peter head of the Church, speak unto Paul doctor of the Gentiles, and unto john the beloved, and famous divine; that the Churches, which these men have founded, and the souls whom they have converted, may remain constant, in the holy and Catholic faith, which they once received. That they may be also freed from heretics and heresies, from tyrants and their tyranny; and by confessing JESUS CHRIST boldly, and faithfully serving him, they may afterwards posesse and enjoy him eternally, being partakers of his grace in this world, and of his glory in the kingdom of heaven.  
The holy Church maketh commemoration of S. Theodore, on the day of his martyrdom, which was on the 9 of November, about the year of our Lord 300. Diocletian, and Maximian being Emperors. The body of S. Theodore is in the Church of S. Saviour in Venice, whether it was brought from Constantinople. And it is certainly belueeved, that it is he, whose life we have here written, though there were more martyrs of this name.   

The life of SS. Trypho, Respicius, and Nimpha, Martyrs.  
GREAT was the pride of that haughty king Pharaoh, in persecuting the people of Israel, 
Exod 1.  seeking all means he could to hinder them from increasing. But the blessed God of heaven ordained, that the more diligent the wicked king was against them, so much the more he should remain defeated, in his enterprise, and disgraced, all things falling out contrary to his designs, and intent, for the people multiplied, and increased the more  
The same befell unto the devil, for in the first growing and spreading of Christianity, he desired to root out the Christians, and to that intent he stirred up the tyrants, to put them to death, & martyr them, as indeed innumerable of them were. But the more he laboured herein, the more the number of the Christians increased.  
This may be seen by the example of three holy martyrs, to wit: SS. Tripho, Respicius, and Nimpha. The devil began with one of them, thinking to end with him, but the two others seeing his martyrdom, offered themselves voluntarily, and without compulsion unto martyrdom, and to die in company with him, for the love of CHRIST their Lord. The manner hereof, as it is extant in diverse martyrologes, was in this sort.  
SAINT Trypho was borne in Rome, in a street called Saxea. He being very young, exercised himself in good and holy works, and God by his means did some miracles, by healing persons possessed with the devil, and grieved with other infirmities. In that sharp persecution of Decius, this holy saint showed himself zealous of the honour of God, by preaching JESUS CHRIST public; without fearing the Edicts of the Emperor, or the cruelty that his officers used against the Christians. He encouraged the feeble, and animated the fainthearted, not to dread the torments which should quickly end, and were means to attain perpetual joy in heaven.  
A governor called Quilinus, being certified hereof, and finding it to be very true, for that S. Trypho himself confessed the same, he commanded he should be tormented. The first was the ordinary torment, that was: to tie him unto the Equuleus, where his body being racked, it was rend and torn with hooks of Iron. Then set they burning torches unto his sides, and gave him many blows with knotted staves; and lastly, his feet were burned through, with hot burning nails.  
S. Trypho tolerated all this with a courageous mind, and a cheerful countenance, so that a Tribune called Respicius seeing it, considered thus: That a man of flesh and blood, could not have such strength, nor tolerate so great, and so many torments, if he were not assisted, and helped by God: And if God did help him, it was certain, that he was very high in his favour: Whereupon, it might be truly gathered, that the God whom this holy man confessed, and for whose sake he endured so many torments, and by whom he was so much helped, was the true God; and that all the other were false Gods.  
In the time that Respicius stood in these considerations, there came to him a gracious dew from heaven, unto which he made no resistance, but openly confessed, that he was a Christian, When the officers that tormented S. Trypho heard this, they laid hands on him, and began to torment them both together. Then did they lead them into the Temple, unto the statue of jupiter: and S. Trypho kneeled down, not to adore it, but to make the statue fall in pieces to the ground, as appeared evidently, by that which followed.  
There was present hereat a damsel called Nimpha, who seeing this miracle, said with a loud voice: JESUS CHRIST is the true God, and those which the Gentiles adore, be false Gods, and of no force, seeing the prayers of the Christians, make them fall to pieces. By occasion of these words, Nimpha was likewise tormented with SS. Tripho, and Respicius. The officers beat them with certain whips, which had plummets of lead tied to the end of every cord. This was given unto them with such cruelty, that they all three yielded their souls unto God in that torment. Which was on the 10. of November, in the year of our Lord. 251. In the reign of the aforenamed Decius. And on the same day, the Church celebrateth their feast.   

The life of S. Martin, Bishop and Confessor.  
WE read in the first book of kings of that valiant and courageous young man David, 
Cap. 17.  that when he returned with victory, from the battle with that fierce giant Golyas, he made all them that came to see him to wonder.  
He was young; well proportioned, and tall of body, as Caietan noteth well upon this place, and giveth this reason, saying: that Saul put his armour on him, when he would have sent him against the giant; and that David refused them; which was not, for that they were to big, but for that he was not used to bear armour.  
Of Saul we know by the Scripture, that he was very tall, and then David necessarily must be so also. 
1. Reg. 9  He was beautiful, and well set, and had also a comely countenance, and went in leather like a sheapheared, he carried in the one hand the great head of the Giant, and in the other the blouly sword, which had cut it of. The stern and grim sight of the giants head, made the beauty and comeliness of David to seem more. The people came wondering, and e'er one was delighted with the sight of him.  
In this manner came he before Saul, with whom was jonathas his son, the heir of the kingdom, who seeing the behaviour of David (as the text saith) took such affection unto him, that even there in the sight of them all, he took of part of his garments, and put them upon David.  
Thus much of this figure serveth for our propose; that jonathas did show his great love unto David, in bestowing his garments on him. The same did the glorious S. Martin with JESUS CHRIST, for with him he divided his garmets', wherein he showed, that he loved him much, as is evident in the discourse of his life, written by Severus Sulpitius, which we have abridged in this manner.  
SAINT Martin was borne in Sabaria, a town of Hongarye. His parents were of noble blood, but they were Gentills: his father had been Colonel of the horse, in the army of the Romans, and was retired to his house, to rest, and repose himself. Martin being ten years old, went to the Church (against his father's mind) and requested to be made a Catechumen; which was, to write his name in the roll of them, that desired to be Christians, for after they were well instructed in the faith, they were to be baptized. He spent his time in serving of God, and intended no other thing, but to please him, conversing always with his servants in the Church.  
There he was instructed in learning, and good behaviour. He had a great desire to go and live a solitary life in the desert, if his tender age had not hindered him, and also an edict that came from Rome, which commanded; that the sons of the ancient soldiers should be enroled, and serve in person in the wars. By this occasion, the father of Martin, who disliked the holy desires of his son, caused him to be enroled, and sent him unto the wars, being then 15. years old; and in those wars of Constantius the son of Constantine the great, and julian he served.  
He was in the ordinary garrison of Pavia a city of Italy, and with him he had a servant, unto whom many times he gave attendance: such was his humility. They eat at one table, and sometimes Martin pulled of his boots, and made them clean; yea it is said, that once having a servant of a good nature, he dismissed him, & looked for another, that should be stark nought, that he might have occasion to merit more. He served in the wars. 3. years, before he was baptized, yet he eschewed the vices, which be ordinary, and usual amongst soldiers.  
He was affable, courteous, and charitable to his equals, lowly among his companions, he was sober and temperate in the cherishing of himself; in such sort, that he seemed rather a religious man then a soldier, and before he was baptized, he did all, that a good Christian should do. He took that wages which was given him, and reserved no more thereof for his own use, then that which was necessary for the maintenance of his person; the rest he gave unto the poor: for those virtues and charitable acts which were in him, he was beloved of all men.  
On a time as he entered the city of Amiens, which is in Gallia Belgica, he saw a poor man naked, that craved alms of them that passed by. It was winter, and extreme cold: S. Martin was at that time armed, and had no other garment, but his soldiers coat. The holy saint seeing no man to bestow any thing on the poor man, cut his cote in two parts with his sword, and gave one half thereof to the poor man, and the other part he reserved for himself. Many saw this deed; and some laughed to see him with half a garment; and others were ashamed, to consider they had not done the like charitable deed in all their life; and better might they have done it, since they might have clothed the poor man, and not have unclothed themselves.  
The next night, S. Martin being in a sound sleep he saw (in a vision) CHRIST covered with the piece of the garment he had given unto the poor man, and drawing near unto him; asked if he knew that garment? Then he heard CHRIST say to his Angels, Martin being yet a Catechumen, hath covered me with this garment. By this doth evidently appear that which JESUS CHRIST said in the gospel: That which is done unto the poor, is done unto me. S. Martin was not proud of this, but yielded thanks unto CHRIST for it, and was very earnest and diligent to obtain Baptism. and desired to leave the service of the wars; but at the entreaty and importunacy of his Colonel, he stayed until his time was expired. He was baptized at the age of. 18. years, and remained still a soldier for the space of two years, after which time he left the wars by reason of a peace ensuing, which seemed to be miraculous, and was thus.  
The armies being ready to join battle, a peace was made, upon very honourable conditions, for the side, whereon S. Martin was: yea it is thought, that almighty God made it, for his holy saints sake, who being abused in words by his captain, who called him coward, and base fellow, saying also, that he desired to leave the soldiers life, that he might not be endangered in that battle; S. Martin offered to pass through the enemy's squadrons with out any armour; for which cause God to preserve him from that imminent danger, procured an honourable peace to be made for his side.  
Then went S. Martin to S. Hillary Bishop of Poiteer, with whom he remained some certain days enjoying his holy company, and was edified by his virtuous behaviour. Then desirous to return into his own country, he took leave of S. Hillary both of them weeping abundantly at their departure, at which time S. Hillary gave unto S. Martin the order of Acolite, & besought him to return back unto him speedily.  
S. Martin traveling on the way was like to have been murdered, for certain thieves lying in wait for him, one of them striking a full blow with his sword to wound him, and another bearing it of with his weapon, S. Martin showed no fear at all. And being demanded the cause, he made answer: I never had less fear in my life, for that I serve a Lord, who (I am assured) will not abandon me in a greater danger, than this is. Hereof the holy saint took occasion, to preach unto them JESUS CHRIST: and one of those thief's was converted, and entered into religion, and died a blessed man.  
At last he came to his own country and preached the faith of CHRIST unto his father and mother. His mother was converted, but his father continued still in his idolatry, and after that, many other persons were converted to the faith, by his means.  
At that time the Arrian heresy was spread very much in the country, where S. Martin preached: and because he only publicly resisted them, the heretics did persecute him with all extremity, and on a time they imprisoned him, and scourged him publicly, (so shameless they were,) and not content herewith, they sent him into exile.  
S. Martin departing from his native country, returned into France, and there he understood, that S. Hillary was also banished by the Arrians, wherefore he passed into Italy, and builded a monastery near unto Milan, where some Catholics assembling together, lived jointly with him a monastical life. But he was there also grievously persecuted, by a principal Arrian heretic, called Auxentius, who after he had done him many wrongs and abuses, never ceased, until he had driven him from thence also.  
S. Martin yielding to the time, took sea, and came to an Island called Gallinaria, in the company of a holy priest: where they two remained a good space, sustaining themselves with the roots of herbs only. Then news came unto him, that S. Hillary was returned unto his Bishoprique. wherefore he determined to find him out, and when he came thither, the holy father received him very lovingly.  
S. Martin dwelling there, built another monastery near unto Poiteer, unto which place came a Catechumen, to be instructed in the faith and holy behaviour. It happened that S. Martin being absent, the young man fell sick, and died; and whilst the other religious men prepared to bury him, the holy saint came, and made great show of sorrow, for the death of that his disciple, and coming into the room, where the dead body lay, he bade all the other depart out: then he shut the door, and remained there two hours in prayers; and he that was dead began then by little and little to recover his senses, and returned to life, and perfect health. When the other religious men saw it, they gave unto God infinite thanks; and the young man that had tasted of death, was baptized, and lived many years after. S. Martin raised to life another dead man, who had hanged himself (as it was thought) upon a melancholic humour predominant in him, depriving him of his understanding: but by the prayer of S. Martin he recovered, and was restored to his life and health also.  
The fame of this holy saint was spread very far wherewith the citizens of Towers being moved, sought means to have him to their Bishop, but it was a hard matter, to get him out of his monastery. They that went for him, used this wile, to get him away: Aman that loved the monastery, told him his wife was sick in Poiteer, and desired him to go thither, to visit and heal her. S. Martin upon this occasion departed from the monastery, and the messengers of the city of Towers, carried him away by force, before the monks (who had laboured to hinder his departure) perceived it. S. Martin was received in Towers with great joy, by all the common people, who said all with one voice; They were now happy, since they had to their father and pastor, so holy and humble a man.  
After he was made Bishop, though he changed his estate, yet he altered not his life, for he was as lowly, and was apparelled as meanly as he was before time. He discharged his office and duty to the full: for he was very diligent, in procuring the good of his flock, and in repelling all evil from them. He reproved vice, commended virtue: he preached, he punished, he rewarded, and did not omit any thing, that was convenient and fit to be done; so that thereby he discharged fully his duty toward his neighbour. To discharge his duty toward God he caused a monastery to be built upon a craggy mounteine, two miles from the city, to which place were assembled many religious men, and there he had a cell, into which he withdrew himself oftentimes, to pray, and to live in contemplation.  
The religious men who arose in short space to the number of 80. moved by the example of S. Martin lived a holy life, in chastity, poverty, obedience, and continual fasting and prayer, and their habits were made of camels hair. Their diet was very temperate, none drunk wine, except he was sick, and they went very seldom out of their cells. S. Martin had some of these monks always in his company; and when he stayed any time in the monastery, and returned into the city, they that were possessed of the devil gave notice thereof, by the fear and dread they showed, and by the pain they suffered before he entered the town, and this befell, into what city so ever he came.  
This holy prelate used great diligence, in the extirpation of idolatry out of his diocese, and traveled into many places, throwing to the ground the Idols of the Gentills, cutting down, and burning the groves and trees, wherein the devils gave oracles and answers, for which cause he was oftentimes in danger to be murdered by the common people, but his deportment and carriage was so discreet in all his affairs, accompanied with some miracle, in the sight of them that were aggrieved at his doings, that sometimes whole companies fell at his feet, and besought him, they might be made Christians.  
It would be a long story to recount, how many sick he healed by his prayers: but among others, one was Paulinus, over whose eyes was grown such a web that it made him blind, and also put him to much pain. The holy saint did cleanse them one time with a napkin, and he was made whole, his sight restored, and his grief ceased.  
After this S. Martin (being Bishop) raised to life the son of a distressed poor mother, whofinding him in the city of Charters in the company of many idolaters, laid before him her dead son, and requested him very earnestly to raise him unto life. The holy saint made his prayer for him, and he revived. This miracle caused many of those pagans to come to the faith of CHRIST.  
S. Martin (after he was Bishop) raised to life none but this child; and because he had raised unto life two before that, he used to say unto his disciples and friends; that he was better by two parts, before he was Bishop, than after, and that his high dignity had diminished his virtue. It is apparent the holy man said these words for lowliness and humility: for it is well known, that after he was Bishop, he did many admirable and virtuous deeds, which he had not done in the former time. But this declareth and showeth his charity, and humility.  
He was Bishop when he came into Paris, and saw at the gate a leprous man so full of soys and blains, that the only sight of him was grievous, and importable to many; the good prelate came close to him, and embraced him, and laid his face on the face of the leper, he kissed him very charitably, & there with cured him, and made him whole. This leper (whom the whole city had seen) came the day following to the Church, and gave thanks publicly unto God, for the recovery of his health.  
He was Bishop when Sulpitius who wrote his life visited him: whom he received most kindly, and gave him hearty thanks that he was come from Tolose to Towers, only to see him. The blessed man himself washed his feet, made him sit at his table, at the which he filled more his soul, than his body, hearing his words, enkindled with the fire of celestial love, and the gravity of his reasons. This Author said: I never saw, nor conversed with any mortal man furnished with such science, wit, and eloquence, & such abundance of pure & chaste words, as I found in Martin: & it made me more to marvel, for that I know he was unlettered. The some of his speeches, were of the contempt of the world; to avoid vice; to love virtue; and that which he said, he performed also in deed. No tongue is able to express that, which I noted to be in this holy saint, in the time I lived in his company: I never saw him angry; I never saw him displeased or discontent; much less to laugh after a dissolute manner: and this was, because that what so ever befell, he received it, as sent from God.  
The austerityes of his fastings, watching, continual wearing of sackcloth, were things rather to be admired, then imitated. He slept continually on the ground: he used to eat, and sleep so little, that it seemed impossible he could live with it. He was never idle; when he had dispatched the affairs and business of his Church, he spent the rest of his time in reading the holy scripture, mixing it with prayer. Herein he did as the smiths do, striking upon the hot iron, who that they may continue the better, give now and then an idle blow: even so did S. Martin, as for a recreation, praying one while, and reading another. O blessed man, in whom was found no guile nor double dealing! he never condemned ne judged any; he never rendered evil for evil.  
When he was Bishop, he would reprove men for their offences against God, and chastise them for aggrevances done against their neighbour; but he never reproved nor chastised any offence or aggrevance done against himself. In his mouth you should have always the holy name of JESUS: in his heart was nothing but piety and mercy; and he would persuade all to make much of that virtue. He gave an especial charge unto his monks to be obedient; saying be obedient unto man for the love of God; since the same God would be obedient unto man, for the good of all mankind.  
He used sometimes, to speak some pleasant words, by which might be taken some ghostly profit for the soul; as he did one time, when he saw a sheep newly shorn. This little beast (said he) hath performed the evangelical precept: for she having two garments, hath given one to them, that had none; and so we ought to do. And this the blessed saint performed also not long after: for being ready one day to say mass, a poor naked man asked an alms of him. The blessed Bishop commanded the Archdeacon to buy a garment for the pooreman: but the Archdeacon, who had in charge to give many alms, was slack, and loath to give it; whereupon the poor man got up into the vestry, where S. Martin was, and told him; that the garment was not given him, as he had bidden.  
The holy saint forth with pulled of his own garment, & gave it to the poor man. The Archdeacon came in then, and told him; that the people stayed to hear mass, and thought him long; the blessed man answered; he could not come out, until the poor man had his garment given him. The Archdeacon replied; the poor man is gone, I know not whither, and S. Martin said: Bring (I say) the garment, we shall find a poor man to receive it. The Archdeacon went out in a chase, and bought a course garment, and of a small price, and cast it before the saint on the ground. He took it up, and put it on, and then he revested himself to say mass.  
When he held up the B. sacrament at the elevation, his arms were left bare, for that the sleeves of the coat were so short, and the sleeves of the Albe were too wide. Some that were in the Church, saw the Angels to cover his arms with plates of gold, which shined very bright. It is said; that hereof cometh the use, that over the priestly garment called the Albe, they put the maniples of silk, or some fine stuff, finer than the Albe is; but all men use it not so, nor in all countries: for it was so ordained by some particular Churches, but not by the pope in the Church of Rome.  
The Angels did descend unto the place where S. Martin was, yea one day two of his disciples heard him talk in his cell, and knowing that none went in, but himself they entreated him to tell them, with whom he talked; and being importunated by them, he said: I will, upon condition, that you shall not speak of it to any man, as long as I live. Know you, that there was the mother of God, and with her S. Agnes & S. Tecla; and he declared marks of the countenances of our Lady, and the other two saints. moreover he told them, that sometimes S. Peter and S. Paul had talked with him. This holy saint was slow in resolving and determining of any weighty matter.  
On a time the devil reproved him, for that he received them that committed heinous sins unto penance, and among others them, that denied the faith, saying; that God would not pardon them. When S. Martin heard these words, he said with a loud voice. If thou (miserable wretch) hadst sorrow for thy sin, and done due penance, the mercy of God is so great, that I would obtain pardon of God for thee also. Well, the sanctity of this good prelate, was divulged every day more and more.  
At that time Maximus ruled the West Empire, which he had usurped upon two Emperors, murdering Gratian the one, and putting Valentinian the other unto shameful flight: who fled unto th'emperor Theodosius who governed th'empire in the East. This Theodosius shortly after returned the same measure unto Maximus, as he had done unto Gratian, for he deprived him of his life and regiment both at a time, & restored it unto Valentinian.  
This Maximus had married a noble Lady who was a good Christian, and had a special affection unto S. Martin. She persuaded her husband (keeping their court in France) to send for S. Martin to come unto them. Maximus, (though he was a tyrant) did so: not so much for the love of his wife, as for to see S. Martin, of whom he had heard great reports, and unto whom he bore good affection. It cannot be expressed, how joyfully the holy saint was entertained especially by the empress, who appointed lodgings for him within her Royal court, where the good prelate treated with the Empress of many important matters, aswell bodily as ghostly; and she stood at his feet, like as Magdallene did before the feet of CHRIST, washing them with her tears.  
The good empress forgot her estate, her riches, her pomp, and herself also; yea she was beside herself, when she was in contemplation of that holy saint. And he that in his life for the space of 60. years, had never permitted any woman to come near him, could not forbid the empress to touch, and to kiss his fear: She also by her many tears obtained of th' emperour and of S Martin, to dine together at one table, without any other attendants, but herself in person.  
When dinner time came, it was a memorable sight to see the dillingence, the Empress used to serve the holy man. She covered and furnished the table for him: she placed the stools: gave him water for his hands: and then set on the meat, which she had dressed herself for him. Whilst the holy saint did ear, she was careful, that nothing should be wanting. With her own hands she powered the wine into the cup, when she gave him drink. And when the holy saint had done eating, she voided the table, gathered up the meat that remained, which afterward she eat, thinking it to be more savoury, then if it had been after the most royal manner she had used before time.  
Another time th'emperor invited S. Martin, and made him set at the table, and appointed at religious priest, that came with him, to sit by him, and many great Lords were set thereat also. When the holy saint asked for drink, the Emperor bade his cup should be carried unto him, thinking, that when he had drunk, he would have restored it unto th'emperor: but S. Martin did not so, but gave in to the priest that sat by him; giving them to understand, that he was of more excellency, than th'emperor by reason of priestly functió. And that which others would have raken as a reproach, th'emperor, and all they that were at the table commended.  
Th'emperor Valentinian the second, being restored unto th'empire after the death of Maximus who put him to flight, did not behave himself so. for 5. Martin coming one day to visit th'emperor, who had a wife infected with the heresy of Arrius, and therefore an enemy unto S. Martin, she requested th'emperor not to do him any honour, and he yielded ro her desire. The blesled prelate came into the room, where th'emperor was, who stirred not from his seat. The holy saint came nearer unto him; yet th'emperor stirred not, nor made any sign of kindness or courtesy. It was surely the will of God, that the seat where th'emperor sat, fell a fire of itself, and burned and flamed out. When Valentinian felt the fire, he rose in haste and stumbled, having already burned his clothes, and scorched his skin; and considering what the cause was, he went toward S. Martin, and did unto him very great reverence, and before the holy saint said any thing, granted unto him, what soever he came to demand.  
Another time S. Martin went to visit a holy damosel; and it is good to make memory of her, for the example of others, to the end, the may be advised, that (if they shut their gates against apparent wicked men) they should not always open their doors unto them, that seem to be good. There was in a little village a damosel, who hued secret and private, whose good report was divulged through the chiefest cities of France, aswell for her beauty, as for her virtuous livers, so that their house seemed to be a monastery.  
S. Martin being told of her, was desirous to see, if the report made was true. and though he was estranged from the conversation and visiting of women, yet one day passing near unto the village, he desired to see that young woman. All the people (as the use was in all places where the holy man went) came out to meet him, as if he had been one of the Apostles, so much they rejoiced to see him.  
The holy saint turned out of the way, to go to the house of that virtuous damosel; who being certified that S. Martin came to visit her, and being fully resolved not to alter her determination, she sent one of those women, who kept her company, unto. s. Martin to excuse her, and to allege a reason, why she came not out to meet him. The blessed man accepted it for very good, & as well done. and praised exceedingly the young woman, and said; that her virtue surpassed the report that went of her.  
S. Martin being gone unto anot her town, the damosel sent unto him a present, which the holy saint received with a cheerful countenáce, though it be not known that ever he received any gift of any woman but that, in all his life; and when he received it he said: it is not fit a priest should refuse the present, sent by a damosel, that was more virtuous in her life, than many priests.  
This good pastor went sometimes to visit his diocese: and at one time (among others) he came unto a samll village. Because it was winter, they prepared his lodging in the vestry of the Church, in which place they made him a-bed, and a fire also. They holy saint went to rest yet because he was not used to lie but on the ground, the bed was trouble some unto him. And being desirous to throw the coverlet of him, by chance he cast it on the fire, and percived it not; at last he fell on sleep, and the coverlet began to burn, and set fire on the room. The flame being now gotten to the top of the house, S. Martin started up, and ran to the door; but he was so troubled, that he could not open it. His priests and monks were without, in great care and grief, for that they knew not how to help him, or save the house. At last the holy saint determined to fall to his prayer, as the general remedy in all his dangers, and so he did: whereby it came to pass, that the fire was extinguished, and he was delivered from all danger in a moment.  
He was often in dangers by sundry persecuitions of the Arryans, who never permitted him to be attepose or quiet, as appeared in many councils, in which the holy saint was present, wherein they outfaced, menaced, and used reproachful and opprobrious words of him: yet the holy man prevailed, and continued a constant and valiant defender of the Catholic Roman Church, unto which he was always subject, as an obedient son ought. This good prelate bore such a reverence in the Church, that he was never seen to sit therein; but either did kneel or stand on his feet, and being asked the cause, he said: know you not, that God is present in this place?  
Finally, being now old, and tired with these conflicts with the devil, and his ministers (the fiend oftentimes appearing unto him, and sometimes by threats, and other while by craft and surrlery seeking to do him harm) and the time of his death approaching, which he knowing by revelation, being at Candacense, (a place in his diocese) he asembled his disciples together, and certified them, that the hour of his death drew near. This news, putting them in great sorrow, and grief; they said unto him: dear father, why wilt thou leave us? unto whom dost thou recommend us? behold the hungry wolves will assail thy flock, and there willbe no means to repair the loss, when then shepherd is gone: we know, thou desirest to be with CHRIST, and we know also, that thy reward remaineth sure and certain in heaven, and that it is not lessened, though thou stay with us a little space. Have pity on us, that shall be left alone, and abandoned.  
S. Martin, heating these words, was moved to pity and compassion, and shedding tears, his eyes fixed also toward heaven, said: Lord, if thy people have yet need of me, I refuse not the pain and the travel, but thy will be done: Thus this glorious father was distracted bettewne love and hope and knew not, which to elect. It grieved him, to leave his disciples: and he was not willing to stay any longer, from enjoying the presence of God, unto whom he remitted all. O man rightly to be called valiant, who was not overcome by travel and pain, much less by death! he feared not death and refused not to live.  
His fever increased, and his disciples seeing his end to approach, and that he lay on the earth and ashes, which was his usual bed, requested him then to permit cherishing and comfort to be done to him. And he answered. A Christian should not die but on hair cloth and ashes: than it is more fit that I do so, who am your master, and prelate, and am therefore obliged and bound to give you good example.  
Then they requested him to turn his head a little on the one side, and not to hold it always upright to look upward, being so painful: and he said: Let me look up toward heaven, since that very shortly my spirit is to go that way, which I behold. When the agony of death came, he saw the devil (the enemy of mankind) and said vn●o him: what dost thou here, thou cruel bea●. Thou shalt find in me nothing, for which I shall e●damned: and having said thus, he rendered his spirit to our Lord being 81. years old.  
His blessed soul was borne into heaven accompanied with many Angels, who made much joy, and song melodiously. This music was heard by sundry persons, that were in places far distant, as of severinus Arch B. of colein, and by S. Ambrose Arch Bishop of Milan. Who saying of mass, fell a sleep, from the which, he awaked after three hours; and then said to the standers by: know you, that my brother Martin B. of Towers is departed out of this life, and I have been present there to bury his body.  
S. Martin lived on the earth poor and humble: and intred into heaven rich and with great majesty. His death was on the. 11. day of November, (and on the same day, the Church celebrateth his feast,) and it was in the year of our Lord. 399. in the time of the Emperor Honorius.  
This holy saint did many miracles in his life time, and also after his death: Whilst he lived, he was the means, that many were converted unto God by his good example, and excellent doctrine: and after his death, many were helped by his merits and in tercession.  
God of his great bounty, and infinite mercy grant, that we may be in the number of the chosen, to the end we may enjoy his glory, in the company of S. Martin. Amen.  
Many Authors writ of S. Martin, beside Severus Sulpitius, as S. Paulinus Bishop of Nola, Fortunaus the priest, Gregory of Towers, Odo the first Abbot of Clunie: Hebernus' Bishop of Turen, and many others.   

The life of S. Menna, Martyr.  
OUR saviour CHRIST saith unto his servants in S. Matthew. 
Ca 30  When you shallbe brought before kings & judges, take no thought what you shall speak, for at that time you shallbe taught how to answer. This sentence is verified in a holy soldier called Menna, who hane spent his time in the war, among swords and lances, being brought before a tirani, that did examine him of the faith of CHRIST, which he professed, made some answers, as if he had been exercised in the study of the holy scriptures, all the days of his life. Of this holy saint, Metaphrastes writeth as ensueth.  
IN the second year of Caius Valerius Dioclesianus, and in the first year of Caius Valerius Maximianus, after the death of Numerianus, who had governed the Empire before them, there was raised a sore persecution against the Christians, through all the lands subject to the Empire. Into which were sent public proclamations, containing the will of the Emperors, and the punishment that should be inflicted upon those that disobeyed the same.  
There was in the city of Cottieum, which is in the province of Phrigia (or in Asia minor) a precedent calsed Pyrrhus Arginiscus, who had the government of that province, & had also authority over the men of war, which were resident in the same, as a garrison for defence thereof. Notwithstanding, they had a general captain over them, called Firmilianus. Among the soldiers there was one in the regiment of Rutilus, called Menna, by nation an Egyptian, and by profession a Christian; whose virtue shone among the rest, as the sun doth above the stars. The emperors edict came unto this city, the tenor whereof was this: Dioclesian and Maximian Emperors to all their subjects sendeth greeting Forasmuch as we acknow ledg, to have received many favours, and graces of of the sovereign Gods, for which we think ourselves obliged and bound, to procure all honour and service, to be done unto them, and their Temples: We therefore command all magistrates, and captains of our Empire, that assoon as they have notice of this our Edict, that they endeavour with all diligence (as a thing that concerneth the safety of our estate, & the honour of the Gods our benefactors) that all our subjects, aswell men, as women, of what estate or condition soever they be, do worship and adore them, and do offer sacrifice, in visiring often their temples. And those that be disobedient, and rebellious against our commandments, that they be tormented, in the most cruel fort, that may be invented. This was the tenor of the Edict.  
Assoon as the precedent received it, he caused it to be proclaimed through all the city, & other places of his province. Commanding withal, that presently after the proclamation, all men and women should go unto the Temples, to the end, the disobedient persons might be known. In most places where the proclamation was made, there were great murmurings amongst the people, for that it was thought both unjust, and cruel; yet the greatest part of people went (of force) unto the Temples, to obey the Edict. When the valiant soldier so Menna understood hereof, he was not able to endure so unjust, and unrighteous proceed; as to have the veneration and worship of the true GOD JESUS CHRIST to be abolished; and that in stead thereof reverence should be done unto the fiends. Because he would be free, and not be partaker of this wicked transgression, nor so much as see it, he departed from the army, and withdrew himself into a desert, where he remained five years, leading a solitary life, in continual fasting and works of penance, which was as an exercise, and an entrance into the war, and battle, which he expected shortly to make.  
At the last, inspired by God, he returned into the city, upon a day, which was kept very solemn, as the birthdaie of one of their Gods. The people of the city were generally assembled into a Theatre, expecting certain martial exercises, as justs, and turneiss. And there was also the precedent Pyrrhus for the same purpose. S. Menna entered into the midst of the show, and with a loud and clear voice he rehearsed a text out of the Pophet Esay, 
Ca 65.  which saith: I have been found of them that sought me not, and manifested to them that asked not after me. At these words, all the standers by, fixed their eyes upon him; and seeing him to be a rude plain man, meanly appareled, they know not what to make of his words nor what he meant by them. The precedent Pyrrhus causing him to be brought nearer unto him, demanded of him, who he was? He answered: I am Menna the servant of JESUS CHRIST, who is Emperor of heaven and earth. The precedent inquired further. Art thou a stranger or a citizen, that thou seekest to disturb our festival shows in this manner? what is thy meaning herein? One of them which stood by said unto Pyrrhus: I know the man well. He is a soldier of the regiment called Rutilica, whose Colonel is Firmilianus; and it is about five years, since he abandoned the Ensign, and left the war. Then said Pyrrhus unto him: Tell me, Art thou a soudier as this man saith? S. Menna answered: It is true, I was a soldier, but when the wicked Edict of your Emperors was proclaimed, I left the army, and departed from the war. What moved thee said Pyrrhus to leave the warfare? Art thou a Grecian, or a Christian? S. Menna answered: I have been, I am, and I desire to be ever a Christian. I left the host, because I would not be partaker of your impieties. So Pyrrhus committed him to close prison.  
On the next day giving audience, he commanded that Menna should be brought before him; and then he said unto him: Come hither thou presumptuous fellow, what moved thee to come into the Theatre; and to hinder our festival days, which are celebrated in the honour of our Gods? Whence art thou? why didst thou leave the army? S. Menna answered: I am of Egypt, and because I desire to fight under the banner of JESUS CHRIST; I forsook your armies, which be but feeble, and weak. And where hast thou been, said Pyrrhus, all this time? Menna answered: I had rather live a solitary life, for the love of my God in the company of savage and wild beasts; then continue with you, that know not the true God, and lose my soul. for it is written: Lord do not destroy my soul with the sinners, nor my life with the bloodthirsty men. Soft, not so many words said Pyrrhus. Offer sacrifice unto the Gods; and they will restore unto thee, the honourable offices thou haddst in the host, and augment the same also. Menna said: I only desire to please the eternal king, and of him to receive the crown of imortallity. Lose not time in threatening me; for I regard not thy torments at all: but desire rather to suffer, for the love of jesus CHRIST my Lord, and my God.  
The judge commanded: that Menna should be laid flat on the ground, and then to be beaten with raw sinews of beasts, until he obeyed the commandment of the Emperors. The executioners began to beat him rigorouslv, and during the torment, a minister of the Idols laboured by persuasion, to bring him to sacrifice to their Gods. The blessed M●itir said to him: Why dost thou persuade me thus? thou counsellor of darkness? and captain of iniquity? If I would not do it at the commandment of the judge, dost thou think that I will do it at thy persuasion? I give thee to understand, that I have by my side JESUS CHRIST, who (for this which I suffer, and endure for his sake) will give unto me, an eternal reward; and unto you and your Emperors he will give perpetual torments, not only for your own sins & idolatry, but also, because you do your endeavour, that he should not be loved, not served by his own faithful servants. go to (said Pyrrhus) make ready the other torments, to tame the stub brone heart of this fellow.  
Forth with was prepared for him the torture with the cord; in the which the holy saint hanging on high, the judge said unto him: Menna, dost thou yet remember thyself, & wilt thou yield, or shall we provide greater torments? The blessed martyr answered: very little is that I have yet suffered, to that, which my Lord and king deserveth I should suffer for his sake; because he keepeth about me many Angels, that assist and help me, encouraging me not to shrink at thy torments. Pyrrhus' said: Scourge this villain and rebel; yet more severely; who having a king already faith he hath another, which is not known. Then said the saint: Thou indeed dost not know him; for if thou didst, to have his love, thou wouldst forsake thine Emperors, since he can better reward thee, than they can. And who is this great and potent king said Pyrrhus? S. Menna answered: This is JESUS CHRIST, the son of the living God, creator of all things: unto whom, all that is in heaven and earth is subject.  
Then said Pyrrhus: Dost thou not know Menna, that to be the only cause, why our Emperors have commanded you Christians to be tormented? namely, that you should neither profess JESUS CHRIST for God, nor adore and worship him? Menna answered: what is that to me? If that be their intention, their power and torments are of no avail, 
Rom. 8.  to make me forsake my dearest Lord God It is said: Who shallbe able to separate us from the lone of CHRIST? or from his service? not tribulation, nor affliction, nor famine, nor persecutson, nor dangers, much less the world. Be assured, that, what soever persecution is raised against us, shall not make us alter our minds.  
The judge commanded his gashed and wounded body, should be rubbed over, with rough sharp clothes: which pain he tolerated very patiently. Pyrrhus' remained astonished hereat, and said unto him: verily Menna, it seemeth thy body, which is thus tormented, is not thine own, but borrowed of some other. The martyr answered him: I feel not thy torments, because I have my God by me, who doth help & defend me; & unto those that have him with them, all things succeed prosperously. Then said Pyrrhus: set other burning torches unto his sides, that we may overcome this his obstinacy.  
The fire was brought, & applied; and although they burned his sides two whole hours together, yet the martyr spoke not one word. Where upon Pyrrhus said: Dost thou not feel the fire that burneth thee? S. Menna answered: I feel it not: for CHRIST giveth me strength, who hath said to me in his holy writ: 
Esay. 43.  That if we pass by the fire, the flame shall not burneus. He saith also in another place; 
Mat: 10.  that we must not fear them that kill the body, and cannot kill the soul: but him we must fear, that can send both body and soul into everlasting fire. Then said Pyrrhus: How canst thou allege these testimonies out of the books of thy God, being a soldier? when haddest thou time to read and study them? Then said the blessed martyr: The same JESUS CHRIST our God, said unto us: That when we should be brought before kings and judges, for the profession of his name, we should not care what to speak, for that he would direct us what we should answer. Pyrrhus' said: Tell me Menna, whether your CHRIST did foretell you, that you should suffer those torments? yet surely (said Menna) for that he, being God, knew right well, all that was to happen in after times.  
Well well (said Pyrrhus) leave this vain talk, made, and devised of thine own head, and sacrifice unto the Gods, or I will condemn thee to be consumed with fire. Do thy will, said Menna, for as I have told thee already, although thou hast power to torment my body, yet hast thou none over my soul. The judge said: wilt thou have days of respite, to consider of this matter, that thou mayst free thyself from this thy blindness and error? The blessed martyr made answer: Long since have I determined and resolved, rather to die, then to deny my Lord CHRIST. I am a Christian: and therefore expect not, that I will sacrifice unto the devils. The judge was so wroth with this answer, that he caused calthropes to be set thick on the ground, & the blessed martyr to be dragged, and haled over them. In this torment the holy saint said: Seek out other tortures, for these be of too small force to make me worship thy devils. Pyrrhus' being now more enraged, said: Beat him with cudgels, and knotted thongs of leather, and buffet him on the face, till he cease to call our Gods, by the names of devils. But all these things prevailed not, to make the valiant soldier of CHRIST, show any sign of fear, or yielding.  
There was present a noble man of the court, called Eliodorus, who said unto Pyrrhus: my Lord, these Christians be a people which regard no torments, yea death is more welcome unto them then life. Do not vex nor trouble thyself any more with this man, but give judgement of death upon him, (as he hath well deserved) for that he hath abandoned his captain, and refused to serve in the wars. Th●n Pyrrhus said unto Menna: If thou wilt resolve to sacrifice unto the Gods, I will cause thy captain to pardon thy former offence, and to give thee more honourable office, and degrees. Menna said: God forbidden, that I should desire such offices and honours; I desire to have them in heaven where true honour is to be had, not those of the world, which be vain and transitory. The precedent seeing the constancy of the blessed martyr, (by the advise of the other courtiers) condemned him to die, with these words: Because Menna the soldier doth not obey the proclamation of the Emperors and because he followeth the religion of the Christians, and will not sacrifice unto our Gods, we command; that he be beheaded, that others (by his example) may fear, to commit the like trespasses.  
The blessed martyr was led by the officers unto a place called Potemia, unto which all the city was assembled. The holy saint with a cheerful countenance (though meanly appareled as making small account of any worldly thing) went comunicating with some of his acquaintance, as if he had not been going unto death. Recomending them unto God, and taking leave of them, he lifted his eyes toward heaven, saying: I bless, and praise thee, o father eternal, for that thou hast hitherto kept me, and hast not turned thy face from me, Thou hast given me strength, that I should not lose my soul, with this treacherous and faithless people; but that I might confess constantly thy blessed name, and thy holy law. I beseech thee through JESUS CHRIST thy son, that thou wilt help me, at this hour of death, and deliver my soul, in granting it victory in this last assault, that it may appear free before thy judgement seat, and there worship thee. Saying this, he came to the place of execution; where falling on his knees, and looking toward heaven, the hangman cut of his head.  
Then they cast his body into a great fire, but the fire consumed it not, so that some devout persons took it, and buried it in a place convenient; whither many Christians resorted, craving mercy at God's hands, by the prayers and merits of this his faithful servant Menna; Who was of Egypt; honourably borne; just, faithful, mild, and virtuous; and replenished with the grace, of the Holy Ghost.  
He was martyred in the city of Cottieum, in the province of Phrigia, on the. 11. of November, in the year of our Lord, 301. [Spa: saith 296.] And on the same day, the Church maketh of him a commemoration. The body of this holy saint, was after ward translated unto Constantinople.   

The life of S. Martin. Pope and Martyr.  
THE noble king David would not give leave, 
2. R●g. 2  nor permit one of his soldiers, to kill his father in law Saul, when he might easily have done it, and the other well deserved it, coming to pursue and search him out, with an army, and a full intention to kill him, if he could have gotten him within his danger. And though David found him fast a sleep in his pavilion, and in like manner, all his guard, who should have watched in his defence; yet would he not once touch him. The reason, which David alleged, was: because Saul was the anointed of the Lord.  
It happened far otherwise unto the glorious S. Martin Pope and martyr: who being anointed and consecrated, and moreover the vicar and lieutenant of CHRIST in earth, yet some Christians in name, but in their deeds, worse then, Pagans, were so bold, as to take him, and use him villainously; as may appear by his life, collected out of the book of Poper lives, called Pontifical, and out of other good Authors.  
SAINT Martin the first Pope of that name, was the son of one Fabritius, and borne in Todi a city in Tuscan, a very holy man, and virtuous. Assoon as he was elected to the government of the Church, he employed all his uttermost diligence & endeavour, to extirpate & root out some heresies, about the person of JESUS CHRIST, already condemned in former councils: The man who did bring them again out of hell, (where they had been a good space buried,) into the world, was a Patriarch of Constantinople, called Paulus: who had some other prelates that abbetted him, and were wrapped in the same error. These won th'emperor Constans (the second of that name,) to be of their sect and opinion, such sleights and devices they wrought with him.  
The legates of the Pope, who resided there, certified him of the proceed of Paulus the Patriarch; The Pope incontinent appointed by his letters what order should be taken therein, and wrote unto the same Paulus loving letters, beseeching him; not to be so determinately stubborn in ruynating the peace of the Church, and in patronizing of his errors, so many times condemned by the holy prelates ingreat assembles, and general councils.  
Paulus being by nature proud and obstinate, to show what small account he made of the Pope's advertisements, caused an Altar, which the legates had set up in the Church, founded by Placida, (upon which they said mass, after the Roman use) to be cast to the ground, and defaced. The malice of Paulus was so much augmented, that because the legates, on the Pope's behalf, required him, (when they saw his obstinacy) to amend his fault, and reform his errors, or else they would proceed against him as a contumacious person, by the censures of the Church, he made means to th'emperor to cause the legates to be restrained of their liberty and evil entreated; and afterward he sent them into banishment, into sundry parts of Christendom, which was; as if he had sent trumpets, to sound and publish the malignity of the Patriarch, the tyranny of th'emperor, and the misbelief of them both, being obstinate in the error, condemned by all the Catholic Church.  
when Pope Martin had understanding thereof, he had recourse unto the ordinary remedies, in the like occasions; and assembled a Council of 105. Bishops in the Church of S. salvator, near unto S. john La'eranne. And the question of the aforementioned errors, being again disputed, certain Canons were published, by which, all the ancient heresies, and this also, being lately revived, were condemned, and anathematised; and with them Peter, Cirus, and Sergius their Patriarches deceased; accursing, detesting, and depriving Paulus the Patriarch now living, and all his followers and adherents, of what state, condition, dignity, or function so ever; and depriving them also of all offices, and benefices ecclesiastical. And to the end, this holy Council, and all the decrees and Canons of the same, should be divulged, and published through the world, Pope Martin caused many copies to be sent into most parts thereof.  
Th'emperor Constans understanding, what the Pope had done in the Council, took such indignation thereat, that he determined to apprehend, (if he did not kill) the Pope, in revenge of this injury as he esteemed it. For this purpose, he sent into Italy (in which, at that time, the Emperors of Constantinople had some cities and countries) one Olympus, a noble man of his chamber, but an heretic, as he himself was, and gave unto him the title of Exark, or Regent, with secret instructions what to do.  
Olympus arrived at Ravenna, which was the ordinary place of residence of the Exarks, and having amassed and gathered huge forces, as he could, went toward Rome, where he endeavoured to make a schism in the Church of God. But not being able to compass and effect it, because the Bishops of Italy, and the Clergy of the city were of one accord, and held together, in the defence of the faith, and of the Pope: he then devised means to entrap the Pope, and to take him prisoner. But finding it hard to be effected, because he could not get him out ' of Rome, where he was well beloved, and had many friends: he lastly determined to kill him.  
For the effectuating of this devise, he agreed with one of his servants, an ancient soldier, and told him: he had procured the Pope to say Mass, the day following, in S. Maria Maior, where he would require the Pope, to give him the B. Sacrament; and as he communicated, this desperate fellow should come near, and stab the Pope with his dagger. The soldier promised so do. The next day came, and the Pope said Mass, and Olympus, like another judas, came up to communicate; yet lingered, till his man came, that should do this treacherous deed. but our B. God altered all this: for he caused the man to lose his sight, and though he was hard by the Pope, yet he saw him not: which thing he confessed many times after with solemn oaths. By this means this infernal sacrilege was not committed, and the holy Pope escaped free from this treacherous invention.  
Aftetwadrs the Sarracens invaded the Island of Sycile, in the which they made great spoil, and by cause at that time, it was subject unto th'emperor, Olympus was obliged to go and defend them and so he did; being first reconciled to the Pope, and making unto him a relation of the true causes of his coming into Italy. Olympus fought with the Saracens in a pitched field, & vanquished them; yet so great was the toil he took in the battle, that a few days after he deceased.  
When th'emperor was advertised of his death, he sent in his place as Exark, Theodorus Calliopa, who had been there before, and had behaved himself so well, that he was beloved in Rome and all Italy. Every one rejoiced at his coming; but at the end, every one was deceived and deluded: for th'emperor had drawn him unto his opinion, and had enjoined him; that, assoon as he had imprisoned the Pope, he should send him unto th'emperor with a strong guard. And because he had no assured confidence in him, he joined with him in commission (for the affairs and business with the Pope only) one Paulus Pallurius a servant of his, of whom he had this opinion; that he would not fail to perform, what soever he should command him.  
Calliopa and his associate arrived at Ravenna, and with outlong stay, went unto Rome, where he stayed some few days, treating with the Pope about many and several businesses: but all that he did, was in deceit. The Pope, (who was a plain meaning man) had no conceit of the treachery which Calliopa intended toward him. So that Calliopa one day feigned (being in the lodgiing of S. john Laterane) to go and visit the Pope: but in steed thereof, he laid blows on him, and the Pope being unable to defend himself from that violence was put in prison. Calliopa sent him incontinent in bonds unto Paulus Pellarius, who conveyed him withal speed unto Ravenna, and from thence unto Constantinople.  
The wicked emperor Constans rejoiced exceedingly, that he had gotten the Pope into his hands, and endeavoured with flattery and fair promises, to draw the good Pope to favour his error, but finding him steadfast in his faith, he banished him unto the city of Chersona, which is in the outmost borders of the sea Euxinus, a very cold country, & almost inhabitable. There the good Pope was so afflicted, and evil entreated; that within few days, he died very patiently, as a glorious martyr of JESUS CHRIST.  
Pope Martin the first of that name, after the most certain account, died in the year of our Lord. 654. on the. 12. day of November, and on the same day, the Church celebrateth his feast. His body was after this brought to Rome, and buried in the Church dedicated unto him and S. Silvester. God did many miracles by the means of this saint, who was his vicar in earth 6. years one moenth & 26. days. He gave holy orders twice in the month of December, in which he ordered 11. priests. 5. deacons, and 33. bishops.   

The life of S. Gregory Thaumaturgus.  
HE that bele●ueth in me saith CHRIST; 
john 14.  shall do the works and miracles that I do, and greater also. This sentence was most plainly verified in S. Gregory Bishop of Neocaelarea, which is the same, that is now called Trabisonda. Of him it is written: that by his prayers, he made a huge great rock, as big as a hill, to go from one place unto another. And also, that he made a lake, which caused discord between two brethren, to dry up: and he stayed a great river, that it should not overflow, to hurt the inhabitants by the banks thereof.  
We do not read, that our Saviour CHRIST did any of these things. we doubt not but he could have done them; yet he did them not, that his words might be fulfiled, when he said: that his faithful servants should do greater miracles (after a certain manner) than those that he did. And because it was evident in this holy saint, he had the surname of Thaumaturgus, that is a doer of marvelous things, given unto him. His life was written by S. Gregory Nissen in this manner.  
SAINT Gregory surnamed Thaumaturgus, was borne in the city of Neocaesaria, of honourable parents; and even from his childhood he spent his youth in all virtuous exercises. When he grew to more years, he gave himself unto the study of philosophy, by which he came unto the knowledge, that the adoration used by the pagans, was a vain thing, and without foundation, and that there neither was, nor could be any more, than one God only. This was the cause, that he listened willingly unto the Gospel, and to the faith of CHRIST; for that he perceived, that the same acknowledged one God only. He saw also, that the thing which the Christian believeth although it surpass natural reason, (since a philosopher cannot attain by natural reason some things) yet nothing is quite contrary unto the same reason: which happeneth not in any other sects. Lastly, being aided by God, he determined to be a Christian; and came unto Baptism, without those things, which others receaning the same at his age, do bring with them.  
And if until that time, he had loved the moral virtues, now he exercised himself much more in them, and namely his great chastity, which made other young men of his years, to be ashamed of their lewdness, and wantonness. His humility reproved their pride; his mildness & patience their intemperance; so that they envy him, and charged him with crimes falsely and slanderously, to the end, he should not be accounted better, and more virtuous than they. And upon this, they made an accord with a lewd woman, persuading her; that at such time as Gregory was in the company of other philosophers, and wisemen, she should complain of him and say: that he had the use of her body, promising her a certain some of money; but afterward, that he deceived her, and gave her nothing.  
S. Gregory was on a time in company with many persons, who gave willing ear unto him, disputing of certain subtle questions, with admirable grace and eloquence; his apparel being comely, but mean, such as he used every day. The lewd woman came in, and made her dishonest, and untrue complaint; and partly threatened, according to the appointment given her. They which were present, hearing this, turned from the woman, and fixed their eyes on S. Gregory. Yet knowing right well that he was clear from such a matter, and that it was a suborned accusation; they turned back unto the woman, minding to thrust her headlong out of doors. But the blessed man, without changing his countenance, or forswering the act, calling one of his servants, said unto him: Give unto that woman what she demandeth, lest she hinder our discourses. The servant asked the woman, what his master ought her, and she telling him, he paid it to her.  
But God would not permit the chastity of this holy man, to be thus stained; and the woman to escape without due punishment. for she had no sooner received the money, but the devil entered, and took possession of her, tormenting her in such sort, that every one perceived her wickedness. Yet the holy man, was moved unto compassion, and prayed so long, and fervently for her, that the devil departed, and left her free. The woman being recovered, published openly her own iniquity, and told how she was hired by those ungracious, andenuious young men, to do, and say, that which she had said, and done. Nevertheless, S. Gregory was better content to be accounted bad, then to be so indeed.  
He having now profited sufficiently in humanity, and philosophy, grew to the study of the holy scripture; having for his master Origen, a man conformable to his desire, & most renowned through Christendom in those days, as well in divinity, as in good and virtuous life. S. Gregory went to find him out, and became his disciple, remaining in his company so long, as was sufficient, by reason of his aptness, and quick wit. Then returned he unto his native country, where every one expected, that he would discover, and lay open, the treasures, which he had gotten in his studies; that he might reap some fruit, with fame, and honour for his long travels. But he, to avoid worldly glory, (taking some of his familiar friends in his company,) went into a desert, living solitarily with them, in continual penitence, spending the greatest part of his time in prayer, and reading the holy scripture.  
There was at that time, a holy man called Fedimus, Bishop of Amasia, who was not only a great scholar, but also very virtuous. He much desired, that in the city of Neocaesarea (the native place of Gregory) there should be a Bishop, that idolatry (which was strong in that place) might be overquelled, and that Christianine might be augmented; for it was openly said: that in all that city, there were but 17. persons, that professed the faith of CHRIST. This good pastor thought Gregory would be a fit man for that place, the fame and report of his learning and life, being so divulged into divers parts. He went into the desert to find him, with intent, to give him the order of priesthood, and make him Bishop of that city.  
S. Gregory being certified thereof, left his habitation, shifting from one place to another. Fedimus laboured to find him, so that the one sought him, to make him Bishop, and the other fled from that high dignity. At last Fedimus being weary with seeking him, and they being three days journey one from the other, Fedimus lifted up his face toward heaven and said: O Lord, thou seest right well, both me and Gregory: I desired to have him present, that I might have laid my hands upon him, and have consecrated him; but let my words work the same effect: I consecrate, and offer him unto thee (o Lord) and unto him I give the charge of the city of Neocaesarea, that he may spread the Gospel therein, and in the territory thereof, that thy faith and servants, may increase and multiply, to the honour and glory, of thy most holy name. These words said Fedimus.  
S. Gregory hearing and understanding these words, yielded, and would not resist any longer; supposing, that if he had done so, he should have resisted the will of God. Then he came unto Fedimus of himself, and by his presence was performed all the ceremonies, which in such a case are accustomed to be done, for the making of a priest and Bishop. S. Gregory required respite for a time, whererein he might study, how he might best exercise his office; which being granted, he spent certain days in prayers, desiring God to instruct, and show him, how he should perform his duty.  
Whilst he was in his devout prayers and contemplation, there appeared unto him the mother of God, and S. john the Evangelist, his especial advocates. And, by the appointment of the B. virgin, S. john gave him instructions, in what manner he should govern; and of the mystery of the holy Trinity, teaching him, what he should say, and what definitions, and words he should use. They commanded him to go forthwith into the city, and to begin to preach, and convert souls unto God. S. Gregory obeying forthwith, went on his journey with his familiars and friends, that were in his company.  
As they travailed, they near benighted, were unto a Temple of Apollo, not far distant from the city, into the which, S. Gregory and his friends entering, he made the sign of the Cross in the air, and forthwith flew away a huge company of devils, which inhabited there, and gave oracles & answers unto such persons, as came to make sacrifice unto them. S. Gregory spent the greatest part of the night in prayers, and singing Hymns and Psalms, so that the place, that was before the habitation of devils, became now the house of God.  
In the morning, S. Gregory departing to go on his journey, the ministers of the Idols, (who had the charge of the Temple,) entered therein to, and making their accustomed salutations and sacrifices unto the Idol; in stead of answer, there was heard yell, and howl out of the Temple, and the devils said: that they could not enter again into that house, because Gregory had been within it. Notwithstanding, the ministers made sacrifice unto them, and used certain ceremonies, to induce them to return into the Temple: but they bade thou not to weary themselves, nor to lose their time, for they could not return into that place by any means. The ministers were also informed, that it was Gregory, and where they should find him. Having learned this, they determined to follow him, and found him and his company, as they walked toward the city.  
The ministers of the Idols, began to threaten him, that they wo●ld complain to the magistrates of the city, for that he, being a Christian, had entered into a Temple of their Gods, and driven them from their habitation, so making their Oracles to cease. S. Gregory with great mildness and modesty said: Be not offended hereat: for I serve such a Lord, as I can in his name, cast out devils from any place, and make them to return whither I please. They marveling hereat, said unto him: Then make them return into the Temple, where they were before. S. Gregory rend a leaf out of a paper book he had, and wrote thereon these words: Gregory to Satanas, ENTER. This note he gave unto the minister, who laid it upon the Altar, and offered sacrifice, and the devils gave answers as beforetime.  
The minister pondered upon this, and considered; that when Gregory commanded their Gods, they obeyed him; and that he did it, by his service unto one God. Hereupon he resolved, that this God was very potent and mighty, since his servants could do such great things. After this resolution made, he departed from the Temple to seek out Gregory, (who by God's providence had done these things, expecting the fruit to come thereof) and found him. He told him what had happened, and besought him instantly, to instruct him, what his God was, (so great and potent) for he would serve him, and forsake these other Gods, so weak, and feeble. S. Gregory preached unto him JESUS CRH●T, and having given him notice of the principal mysteries of our faith, said: we do not prove these things by reasons, because they surmount reason, and natural understanding; but we confirm them by miracles. The minister of the Idols said: do a miracle in my sight, that I may believe what you have said, and baptize me. What miracle would you have me do (said S. Gregerie.) The minister beholding a huge great stone, like a mountain, said unto him make this huge stone, to raise itself from this place; and to go into another. S Gregory doubted not to do it, and as if the stone had been a reasonable creature, he commanded it to go unto the place the minister had appointed. His words being ended, the effect followed. The minister remained so satisfied herewith, that he, his wife and children, servants and friends (unto whom he related the matter performed by the saint,) were all baptized.  
S. Gregory came into the city, and lodged in the house of a great man called Musonius. To this house resorted many, unto whom the holy saint preached with such fervour, that in a short space there were thousands of Christians in that city. In this discourses he gave content, and delight to all. To the discomforted, he used such words, that they took consolation. He persuaded the young men to chastity, the old men unto patience. He exhorted servants to be obedient to their masters, & advised masters to be mild and courteous to their servants. He said: rich men ought to be stewards, and not masters of their goods. To women, children, and all other that came to hear him, he spoke that which was convenient, and fitting for their estates; reaping daily profit by his preaching.  
There was in that city many Temples of the Idols, whereupon, the holy saint thought fit, that there should be one at least built to the honour of our Saviour JESUS CHRIST, wherein he might be adored, and served. The charge hereof, he gave unto the chiefest of them that were baptized, and himself in person laid the first stone in the foundation.  
Eusebius Caesariensis saith: 
li 7. c. 25.  that this holy saint (by his prayers) made a hill to remove from one place unto another, because it hindered the building of the Church. Gregory of Nissen doth not say thus much, but he saith: that in his time, there was a great earthquake in that city, which threw down the greater part thereof, but that the Church founded by Gregory Thauma●urgus stood firm, & stirred not. Great were the miracles that God wrought by the means of this blessed saint, & by his preaching the Gospel, many people were daily converted unto the faith.  
Among many other wonders, this of the two brethren is notable. They two dividing the many posessions and land left unto them by their father, fell at variance about a water, which controversy was caused by a great lake, in which much fish was taken, and each of them desired, to have that water for their part. This matter came to that height, that they had assembled many people, and intended to end their quarrelly by the sword. The holy saint came between them as umprie; but seeing no means to bring them to atonement, (they being even ready to come to handy strokes, hard by the lake, and it was feared much blood would he shed;) This glorious saint fell unto prayer, and continued therein so long, till the water in the lake was dried up; and the ground thereof was equal with the banks; so that there remained no sign, either of water, or lake. When the morning came, the two enraged brethren, seeing now no cause wondering at this great miracle, that God had done, by the means and prayer of his servant Gregory.  
After this miracle, ensued another. The people dwelling by the banks of the river Lyous, (which descendeth from the mountains of Armenia, and sometimes increaseth so much, that it overfloweth and spoileth the fields and villages of the country near adjacent) having knowledge given them of S. Gregory. sent messengers, requesting him, to vouchsafe to come, & give remedy hereunto: for they were not able, by man's wit, or any strength to restrain it. The holy prelate went thither, and viewed well the place; and considering withal, that it would be inconvenient for them to remove their dwellings, having their houses ready built, and their ground about them; He took his staff which he usually carried in his hand, and planted it a pretty distance from the Riue●; on that side, from whence the overflowing came, and where the plain fields were, and many houses of the inhabitants. This holy saint having planted his staff, went unto prayer, and not long after, the staff waxed green, grew, and became a very great tree. Then S. Gregory said: this shallbe the bounds of this flood, and the water shall not pass this mark. This blessed man returned into the city, and it was after seen by experience, that when the river rose to the hghiest, assoon as the waters came unto that tree, they returned back, and ran down the channel again, not overflowing, as they had done beforetime. By these, and such like works, that S. Gregory did, both in the city, and in the country abroad, the number of the faithful increased continually; all sorts of people making great account of him; being advised, and directed by his counsel, in all their important, and weighty affairs.  
The citizens of a city thereby, sent unto S. Gregory, beseeching him to come, and appoint over them a prelate. S. Gregory coming thither, and examining some of those that stood for that dignity, was neither satisfied, nor liked not at all of them. The people with one voice, said as it were in scorn; If Gregory like none of these, let him take Alexander the collier. S. Gregory hearing these words, demanded what that Alexander was, and appointed them to bring him to his lodging. This Alexander was a man of middle age, meanly appareled, his hands and face being black with coals. Those that brought him laughed, and so did they that were with S. Gregory, and the collier himself laughed, seeing them to laugh at him; being well pleased, to be contemned, and scoffed at by them. S. Gregory beheld him, not as others did; but thought that under that contemptible show, lay hid things of greater value. He called him aside, and charged him deeply, to tell him sincerely who he was. The collier opened truly his whole life unto him, to wit: that he was a philosopher; and that to avoid the vainglory of the world, he had taken this course of life; and had made himself a collier, not for necessity, to get his living, but for the desire he had to live chaste, for living thus (saith he) I have no mind of any dishonesty, nor any woman will tempt me unto lewdness, seeing me so black and unlovelie. moreover this good collier said: that the greater part of the gains of his coals, he gave unto the poor, fullfilling the counsel of the Gospel.  
S. Gregory caused him to be stripped out of his clothes, his hands and face to be washed, and then to be appareled with the like garments as he wore himself. Then assembling the people together, he told them: he had now found out, and made choice of such a Bishop as was fit for place. They with great attention, expecting the person elected by so wise, and holy a man, behold, Alexander the collier came out, appareled after the same manner that S. Gregory was, and accompanied by the same familiars, and friends. Those that were present, knew not whether they should laugh, or take it in evil part, that such a one should be given them for their Bishop. S. Gregory made aspeech unto them advertising them, what a man Alexander was, whom he commanded to preach in their hearing. The new Bishop obeyed, and preached in such sort, that they all remained no less astonished, then satisfied. Thus they being all pleased to have him for their prelate, Gregory, consecrated him Bishop of that city; and he discharged his office with great commendation.  
After this, the holy man returning unto his city, was met by two jews (in the high way) who knowing him, accorded together to deceive him. The one of them lay flat on the ground, feigning himself to be dead, and the other wailed, and made great lamentation. The holy saint coming by, demanded of him the cause of his sorrow? The jew answered. O servant of God, vouchsaffe to help & comfort me: look with pity upon the misery of this my companion, who is fallen dead on a sudden, and I have not any thing to wrap him in before he be buried. The good man being moved to compassion, put of one of his garments (as we may say his rochett) and laying it on the counterfeit dead man, went on his ●ourney, leaving the jews alone.  
The man that had used this deceit toward the holy saint, and had told him that his fellow was dead, came merrily to his companion and said: Come fellow, rise up now, we have gotten a good prize see; we have gained this good garment, and deceived this man whom the Christians hold to be so wise. But the jew which lay on the ground answered not, nor stirred any whit at all. The other spoke louder and said: O how cuninglie thou canst counter faite? but I pray thee rise now, for here is not any body near us. Yet for all this, the jew lay still, and stirred not. For assoon as the garment of S. Gregory lay upon him, and touched him, he was deprived of his life. And so the jest, and scoff returned, and light upon himself in good earnest.  
In those times there was raised a most grievous persecution against the Christians, and the Edicts of the Emperors of Rome were proclaimed, wherein they commanded: that the Christians should either sacrifice unto the Idols, or else, that they should be put unto most cruel death. These proclamations came unto Neocesaria, and S. Gregory being certified thereof, admonished public, and advised the Catholics, to give place unto this fury, by departing from the city, until this tempestuous storm were passed over. And himself also by divine inspiration (as afterward appeared) went with one of his disciples (who had been minister of the Idols, and was converted, and made deacon by him) unto a mountain, and there lay close certain days. Other Christians dispersed themselves into divers parts.  
It was a lamentable thing, and would have moved a stony heart unto compassion, to see the cruelty that was used in Neocesaria, and the persecution by the pagans; who continually prepared chains, gallows, sword, savage beasts, and an infinite number of other tortures, and all to torment the Christians. You should have seen the fathers to persecute their sons, and the sons to persecute their own fathers. The brother procured the death of the brother, and one friend sought the death of another friend. Some did this under show of religion, others for malice, and most, to make themselves rich with the goods of Christians. For these causes they sought for them, found them out, aprehended them, put them in prison, and at the end, unto some cruel death.  
Notice was given (by some informers) that Gregory lay hidden in the mountain: whereupon officers were sent forth with to apprehend him. for the judges thought, that if they put him to death being the chief, the inferior Christians would be discouraged, to make such bold profession of their faith. S. Gregory (being on the mountain) commanded his deacon to make his orisons. So both of them kneeling with their hands lifted up to heaven, somewhat distant the one from the other, they besought God, if it were for his service, that he would deliver them from the persecution: but if his will was, that they should die for his sake, and love of his holy Gospel, they did like wise desire, that his will might be done. The soldiers arriving at the mountain, went up and down all the hill, searching for them, and returned unto the judge, telling him: that they had found noting but two trees, somewhat distant the one from the other. The judge knew for certain, that Gregory was on the mountain, and therefore he went thither in person alone, finding those that seemed to the soldiers to be trees, to be Gregory and his deacon at their prayers. When the judge saw this wonder, God so touched his heart, that he went unto S. Gregory, and fell at his feet confessing JESUS CHRIST to be the true God. And he that before persecuted them, from thenceforth was one of them that fled from the persecution.  
Another time, the holy saint being in prayer, and with him some of his disciples (with his deacon) he lifted up his voice on a sudden saying these words of David: 
Psa: 123.  Blessed be our Lord, who hath not suffered us to be taken in their teeth. His disciples asked him why he said these words? and he answered: that in that very instant of time, was finished in the city the martyrdom of a Christian, who had valiantly overcome his persecutors, by continuing firm and constant in the faith of CHRIST; and said he was called Troadius. The deacon asked leave of the holy saint, and went secretly into the city, finding all that the blessed man had said, to be very true.  
The persecution then ceasing S. Gregory returned unto this Church, and recollected together the faith full believers, that were dispersed by flight, into sundry parts, settling himself again, unto the preaching of the faith. By which means, some that showed themselves weak, in the time of persecution, were reduced again to a good estate, and many Gentiles were baptized. He used great diligence, to know them that had been martyred, and appointed that their feasts should be kept every year, on the same day, on which they had been put to death,  
The good father was now very old, and knowing that his death approached, he desired to be certified, how many Idolaters and unbelievers remained in that city. It was told to him, there was left but 17. that continued obstinate in their idolatry. I am much aggrieved (said the holy faint) that these continue in such an error; but yet I yield infinite thancks unto God, because I leave behind me unto my successor, but so many unbelievers in the Bishopric, as I found believers when I was consecrated Bishop. Then made he his prayer for the Catholic Christians desiring God to give them grace, to continue in his service: and he besought those that were present, that they would bury him amongst others, and not in any peculiar grave of his own. For I would have it said of me when I am gone; that I had not in my life time an house of mine own, nor after my death a sepulchre. This glorious saint, rendered his soul unto God, on the 17. day of November, and on the same day, the Catholic Church celebrateth his feast.  
His body was buried as he had appointed; all the people making great lamentation, but especially his disciples, and household servants, for losing so loving a father; and so good a master; although they were comforted, knowing for certain, that they had him for their patron, and advocate in heaven. His death was in the year of our Lord. 267. in the time of the Emperor Gallien. Nicephorus Callistus, writeth the life of this holy saint, in the 6. book, and 17. chapter.   

The Dedication of the Church of SS. Peter & Paul.  
THE wise king Solomon was not content to build a house and temple for the great God: but having finished that work, He intended to do another: which was, to build a lodging for his chiefest Queen, (among all his other wifes) who was the daughter of king Pharaoh. In like sort also, our Lord God would not only have Churches builded by the Christians, for himself to inhabit and dwell, and therein to be honoured, & reverented; but his pleasure was, that there should be also others builded for his saints whose souls were his spouses by faith.  
For this cause the holy Church of Rome, celebrateth the feast of the building of the Church of our Saviour, and of the Apostles S. Peter and S. Paul. The which, I have gathered out of the lessons of the matins of this solemnity, & out of some particulars, which are red in the lives of the Popes and Emperors, which was in this manner.  
IT was a custom in the Primitive Church for the Christians, to assemble together, in privar and set places, to celebrate the divine office, to hear mass, to receive the B. sacrament, to hear the word of God preached, and to make prayer. They were assembled to do these things, especially, in the places where the martyrs had been buried; and among other, one part of the Vatican was highly regarded, which they called the Confession of S. Peter; for that his B. body had been in that place interred and thither resorted people from all parts of the world to give honour and reverence unto it.  
To that same place came th'emperor Constantin the Great. 8. days after he was baptized, where he made his prayer, and shed many tears. Then he took a mattock and digged up. 12. baskets of earth, which he himself carried away in honour of the. 12. Apostles, in which place they should build a Church unto S. Peter the head of them. Having thus begun, the work was continued & finished and S. Silvester the Pope consecrated it, on the 18. day of November in the year of our Lord. 325. even as he had consecrated the Church of S. Saviour on the 9 day of the same month.  
He made there an Altar of stone, and consecrated it, ordaining, that from thenceforth the Altars should be made of stone. The same Emperor Constantin caused another Church to be builded in the honour of the Apostle S. Paul in the way to Hostia, and enriched the one & the other with revenues, and adorned them with vessels and jewels of great value. Great was the fervour and desire this Prince had, to raze to the ground the temples of the Idols, through all the world; and to build Churches, to the honour of CHRIST & his saints: but especially in Rome, where beside the aforenamed, he builded in the field Sossorium, the Church of the Holy Cross, that is called in jerusalem, and in the field Veranius, without the walls, he built the Church of S. Laurence, and in the way to Lavico, he built a Church to the holy martyrs SS. Peter and M●rc●llin.  
Hither to we have seen the occasion of the feast, the Church celebrateth, the which is, The dedication of the Church of the Apostles S. Peter and S. Paul. Now it willbe good to see the reason why the Church maketh such account of these holy Apostles, and of all the other martyrs and saints, that it buildeth Churches unto them, in which the faithful do assemble, to celebrat their feasts. Moreover it shallbe good to see, what is the signification of the Vigils and Octaves; and for what cause there is a greater feast kept of one saint, more than of another. These may be thought by some, to be but curious questions, yet they may be profitable, and it is very good (in my opinion) that every Christian should know the reason thereof.  
First I say, that the Catholic Church hath had many respects to celebrat the feasts of the saints. On was, for that in the primitive Church they desiring to extirpate totally the adoration of the Idols (wherein the paynim were drowned,) the holy Bishops brought in this virtuous custom of worshipping the holy saints, to the end, the memory of jupiter, Saturn, Apollo, Venus, Mars, and Diana, and of the other Gods might be abolished, by substituting in the place of them S. Peter, S. Paul. S. james S. john, S. Stephen, S. Laurence, S. Agnes, S. Agatha, S. Lucia, and the other saints.  
The other reason, that moved the Church was this, that in honouring, and making feasts to the saints, there is feast made, and honour done unto God himself, that made them saints.  
The Church had also another regard, viz: to satisfy the obligement and duty we all have and owe unto the saints. They rejoice in heaven, and make triumph, when we convert ourselves unto God; and therefore it is reason we should make feast, and rejoice in that day, that they begin to enjoy the sight of God in heaven; viz: the day of their death.  
Moreover, the feasts of the Saints are celebrated because of the great need we have of them, that they may pray unto God for us, the he may truly convert us unto him; that he may give us perseverance; that he may deliver us from temptations; that he may teach us to do his will; & that he may give us things necessary for the sustenance of our life. All these things, & many other such like, God doth give us, by the prayers of his saints. And therefore it is reason, that in some part, we do satisfy our great obligement, that we own unto them by celebrating their feasts.  
Another motion the Church hath to celebrate the feasts of the saints, was for our example. for when we consider, that the saints were men as we be, form of flesh and bone, and subject unto the same frailty, and misery of our natures; yet that they did such famous acts, and heroical deeds; supporting and enduring such outrageous pains in their martyrdom; such cruel persecutions, horrible reproaches, & lastly death; by which they came to be so honoured and rewarded by God in heaven: we also moved by their example, should strive to imitate them. To this purpose, saith S. Augustine, they do truly celebrate the feast of the martyrs, who follow their examples: for he, who doth not follow them in what he can, 
2. Cor. 1.  can not enjoy beatitude in their company. S. Paul saith also: If we shall be partakers of their troubles and passions, we also shall have part of their consolations.  
Concerning the Virgil's of Saints, Isay: that a Vigil properly is not a day of fasting, but of watching. And so it was used in the feasts of JESUS CHRIST, of the B. Virgin, of the Apostles, and of some other saints; especially of the patrons of the Church, when all the people, the night before the day of the feast, came unto the Church, and remained there all the night in prayer, and other holy exercises. This holy and good custom began some what to be corrupted: for the people, who kept the vigils, if they spent a little time in prayer, they spent a great deal more in eating and drinking; and sometime in gaming, lewd talk, & uncomely behaviour: yea, it came to such a pass, that many foul and gross abuses were used in the Church. To remedy this mischief, S. Ambrose (who was informed thereof by S. Monica, the mother of S. Augustine, at her being at Milan) did in his Church, as other Bishops in their dioceses, & the Pope through all Christendom, change the vigils and watchings into fasting, the day before the festival day, and yet it retaineth the ancient anme of vigil still.  
The vigil signifieth also this present life: in the which, we must be vigilant, and must support troubles, as the body doth endure trouble by fasting; that we may have the feast in the next life. But he, that on the contrary side will first have the feast before the fast, and willbe merry and take his pleasure in the world; let such a one know, that he must make a long and grievous vigil in the other life: for he shall abide in hell fasting for ever.  
For the Octaves: the Church began to celebrat them in imitation of certain feasts the hebrews had, which lasted seven days, as the Pascha of the unleavened bread; the feast of Tabernacles; and the Dedication of the Temple: So the Church ordained, that some of her feasts, which are worthy of all honour and reverence, (as well as they were) should have Octaves; to the end, the solemnity should be greater: and in the office of these days, are many things read of those solemnities, that the faithful might hear and consider the same, and take profit thereby.  
We read that the idolaters assaulted the Macchabeiss on the day of the feast; and that they, because they would not violate it, (for they thought it was a work to defend themselves, and so a breach of the feast, though after ward, they resolved to do other wise) suffered themselves to be killed rather. So do the devils also: they do assault the faithful, on the festival days especially; with more and greater temptations, then on the other days: which is the cause, that sometimes the sins which are committed on the feast, be more heinous, than the other of all the week, coming of frailty. For some be so frail and feeble, that assoon as tentation cometh, they consent unto it, and know not how to resist or with stand it. Let the temptations be of gaming, murmuring, of loss of time, of unseemly words, and of sensuality, they yield straight, and resist them not. yet there be some worse than these, who do seek temptations, and do not tarry to be tempted by the devil; for they themselves seek occasions to offend God. and especially at those times, when we be most obliged to to serve him: viz, on the feast day, or in their Octaves, which were ordained, that we might have more time to be employed in the service of God, and to solemnize them.  
The reason then, why a greater feast is kept on one holy day, than another, and more to one saint, then to another, is; because, one signifieth a more higher mystery than another. The Resurrection and Ascension of CHRIST, be two high and principal feasts: yet there is greater solemnity observed in the first, then in the second: for the cause abovementioned. The same reason is of the saints. The Catholic Church maketh a greater holy day unto one saint, then unto another, for that the deeds of one, have been greater, then of the other: or for that his estate and dignity was greater: or else for that he had done more good in the Catholic Church.  
And for this reason the feasts of S. Peter, S. Paul, of S. john Baptist, of S. Laurence and other like saints, be higher, and more principal feasts, than others, though they which have the lesser feasts, and they who have the greater, be all in heaven contented, enjoing God in his glory, unto which he bring us for his great mercy: Amen.   

The life of S. Pontianus Pope and Martyr.  
GOD commanded Moses, that to snuff the lights, that burned in the temple, upon a candlestick which had seven branches, he should cause to be made snuffers of the most fine and purest gold: These lights be a figure of the priests, who are called light, by JESUS CHRIST: By the name of seven is given to understand the seven gifts of the Holy Ghost.  
Then he commanding, that the snuffers, where with they must snuff the said lights, should be of gold, would demonstrate, that unto them, they ought to bear great respect: And that the reproving and chastising of them, though they deserve it, is not granted unto every one, but only to him, that shallbe of such perfection, that he is likened unto the most pure gold: And he that knoweth of himself, that he is not gold, but that he hath some defect and imperfection: Let him not touch the light: to wit, Let him not murmur, or speak evil of the priests; but leave the matter to God, or else to his superiors; who have the office from God, to reprehend and chastise them. But if they leave the matter unto God, the reproof & punishment willbe more severe: and worthily shall the priests deserve it; if their life be not correspondent unto the dignity, and function they have, above other men.  
The holy Pope Pontianus having in mind the respect and regard, that aught to be given to priests, maketh mention, and giveth many advises in one of the two epistles he wrote out of his place of exile, unto all the faithful: for he was banished into the Island of Sardegna, not for any fault he had committed; but for confessing the faith of JESUS CHRIST. The life of this holy saint, was written in this manner, by Damasus, and other Authors.  
BY the death of Pope Urban the first of that name, there was placed in the seat of S. Peter Pontianus, the son of Calphurnius, borne in Rome. He lived peaceably in the Papacy a while; and attended to the government of Church, to the good contentment of all the Clergy & people. At the end of that time Alexander Severus th'emperor, who of his own nature was mild, and no enemy to the Christians, persuaded by the priests of the Pagan Gods, banished him from Rome, and with him a priest called Philip, by some martirologes called Hippolytus. Those two were conducted into Sardegna, and commanded, not to departed out of that Island. In that place the blessed Pope Pontianus endured very great troubles and afflictions: yet for all that he forgot not to govern his Church with good and holy advises and counsels, when he could not do any other thing. In that Island, he wrote two epistles unto all the faithful Christians. In the first, he commendeth (as hath been above said) the veneration and reverence, that aught to be used toward priests, in regard of the high mystery they deal in, consecrating by their words, and holding in their hands, the most Blessed Body of CHRIST our Lord. In the other he exhorteth them all generally, unto charity & brotherly love.  
Some Author's attribute unto Pontianus the use, which is kept in the Church, of singing the psalms of David, in the office of the Hours; and that he ordained, that the priest before he began Mass, should say the psalm, judica me Deus. but to conclude: the troubles and molestations of the holy Pope were so extreme, which he endured in this banishment, that he died in the same Island of Sardegna, on the. 19 day of November, when he had been Pope five years 5. months and. 2. days.  
He gave holy orders twice in the month of December, and ordered 6. Bishops 6. priests & 5. deacons. His blessed body was buried in Sardegna: but some years after, S. Fabian the Pope caused it to be brought unto Rome, and buried it in the churchyard of Callistus among many other Martyrs. And because he died in exile through the vexation and trouble he endured, he was accounted among the holy martyrs. His death was in the year of our Lord 236▪ Maximinus being then emperor of Rome. * ⁎ *   

The presentation of our B. Lady.  
THE great king Assuerus, having deprived Queen Vasthy his wife of the royal crown; and having expulsed her out of his palace, because she would not obey his commandments; All the princes, and great lords of his kingdom were assembled, to seek out another wife for the king; which should not only be equal to Vasthy, but should rather surpass her, in all favour, and beauty.  
For this end, all the choicest damosels were sought out, through the realm: to whom there was appointed a room by themselves, and an Eunuch called Egeus had the charge of them; who saw them provided of all things necessary, aswell for their diet, as also for their apparel, and adornments. There wanted no odours, perfumes, or jewels, which might aggrandise, and show forth their beauties. This was done, the more to please king Assuerus, unto whom they were led one by one, as their turn was: to the end, he might choose one, that liked him best, to be Queen in stead of Vasthy.  
The prudent, and beautiful Esther being elected out of the rest for that purpose; the day came, that she was to be presented before the king. Assoon as the king saw her, he was so pleased with her favour, and beauty, that he chose her out from among the rest, for his wife, and Queen; and set the royal crown on her head: commanding all his subjects to honour her, and to regard, and esteem her as their sovereign Queen, and ludy.  
This king Assuerus, is a figure of our Lord God: who being offended with mankind, for the first man; many damosels were sought, who were kept enclosed in the Temple of jerusalem; to the end, his just indignation, might be mitigated, and assuaged. In that place were the damosels furnished of all things necessary to make their souls fair, and beautiful; by adorning them with virtue, and perfuming them with the holy exercises of prayers, and meditations. Thither was brought the most fair, and prudent Esther: to wit, the sovereign Queen of the Angels, Marry the virgin; who was elected to be the mother of God; and who pacified, and appeased the wrath of the heavenly father.  
This is the solemnity, which is this day celebrated in the Church; that is to say when the most blessed virgin was presented in the Temple. There she remained for a time, until she was presented to the heavenly Father, who was pleased with her favour, and beauty, and crowned her Queen of heaven and earth. The eternal Father elected her for his daughter, the Son for his mother, and the holy Ghost for his spouse.  
This history is recountéd by Simeon Metaphrastes, Germane Archbishop of Constantinople, George Archbishop of Nicomedia: and the Bishop Lippoman rehearseth it in this manner.  
THE most blessed virgin being come unto the age of three years, her father joachim conducted her unto the Temple of jerusalem, and there offered her unto God, leaving her in a college of damosels, where they, being most of them of noble blood, were brought up, and especially the first borne daughters of the royal tribe of juda, and of the priests tribe of Levy, and there they stayed, until they came unto the age to be married. In this mean space, they were continually employed in holy exercises, as prayer and working, spending the time in all virtuous occupation: and to that purpose they had many mistresses, who taught, and instructed them without intermission.  
We may very well believe, that Anna the prophetess (of whom S. Luke the Evangelist maketh mention, that she spoke of our Saviour JESUS, the same day that he was presented in the Temple) we may believe I say that she had friendship, and familiarity with the B. virgin, they living both together in the Temple, in that virtuous manner. As also, that her love was exceeding much towards her, as expecting, that God should work the great mystery, and benefit of our redemption by her.  
When the glorious virgin was brought unto the Temple, she was placed on the first ascending step of the fifteen, while the offering was prepared, that was to be offered with her. The Priests went to meet her, and the B. infant, leaving the hands of them that brought her thither, and without the help of any person, only favoured, and sustained by the grace of the holy Ghost, began to climb the steps, and went even to the Altar, without other help, as if she had been of perfect age. so that the priests of the Temple, and they that were with her wondered; but yet they rejoiced much thereat, having knowledge thereby, that God began to show maruaillse, in the childhood of her, that should be his mother.  
The little holy virgin remained in the Temple: & because her capacity & understanding were excellent, she profitted exceedingly in such things, as the damosels learned in that place▪ which was: to read, writ, sow, weave, sing the Him●es of David, and to pray at certain times, and hours. The blessed virgin surpassed all others in these exercises and in all virtue. In her shone clearly Charity, devotion, and all other virtues, which made her beloved of every one. This B: virgin remaining there, made a vow to observe virginity. yet some doctors say: that her vow was conditional, and not absolute; so that we may pyously believe; that she kneeling on her knees, with her hands, eyes, and heart lifted up unto heaven, might say these, or the like words.  
O●ny God, maker of heaven and earth, who of thy only goodness and bounty, hast created my soul and body: I promise withal integrity (as much as is expected of me, and as shall please thy majesty) to serve thee with them both, to observe virginity, and never to know man carnally, but to applly myself wholly in thy service. This we may believe to be the vow the holy virgin made.  
When (by the providence of God) she was espoused unto the patriarch joseph, she gave him notice of the vow she had made; and that ●●er desire was to observe it. He rejoiced, and was well content there with: for that, as it is thought, he also had made the like vow, though conditionate; in such sort; that both of them by inspiration of the holy Ghost, had made a like vow of virginity This noble gui●t virginity was always highly esteemed, both of God, and men; both of believers, and unbelievers.  
All the time Eve stayed in paradise, she was a virgin; but assoon as she went out, she lost her virginity. The high priest of the Hebrews could not marry one, that was not a virgin: The Gentiles did nor permit any woman, that was not a virgin, to inhabit in the Temple of the Goddess Vesta.  
If women desire to keep this precious treasure, it is requisite that they live apart from the world, and retired. Dyna the daughter of jacob, by her walking abroad to see the country (whereunto she was new come, with her father and brethren) and to see the women of that country, lost both her virginity and honour; and was also the cause, that all the men of that place lost their lives. If the mother of God continued withdrawn, and shut close up; let not young damosels be grieved to be kept in, and to live retired. For if they remain retired, and shut in, they shall be out of danger, & in security; but if they will walk abroad, gadding, and gazing, they shall incur●e great peril and danger; and oftentimes come to reproach, as some find by experience; who to late perceive their error, when there is no remedy. For as S. Jerome saith: the loss of virginity cannot be recovered; and being once lost, it is without remedy.  
Concerning the feature, and corporal disposition of the B. virgin; I will say that which S. Epiphanius said (as Nicephorus Callisthus rehearseth it) which doth also agree with the Image S. Luke painted, who saw her, and drew her picture whilst she lived. The virgin Mary was of a middle stature; her colour was of the wheat; her face was some what long; her eyes great, and of a good colour; the eyelids black; her mouth little; lips of a lively colour; her teeth white, and little; her hair yellow; her hands and fingers long; & all her other lineaments well proportioned. She was surpassing fair and gracious of countenance; her look was very grave; and her speech delectable. She never wore any cloth, that had been died. She covered her forehead somewhat with her mantle.  
Pope Pius 2. who sat in S. Peter's chair, in the year of our Lord 1461. gave licence; that the feast of the presentation of the glorious virgin Mary might be kept on the 21. November.   

The life of S. Cecilie.  
ONE of the virtuous exercises that the holy matron judith used in the service of God, and to please him was: that she wore a course haircloth, by which she tamed her flesh, and brought it in subiestion. This was the cause that she had the victory over her flesh; and that she lived many years, a continent and chaste life; and was freed from all danger; and brought home an honourable victory, at such time as she was in the hands of Holofernes.  
We may say the same of the glorious virgin and martyr S. Cecilie: who amongst many other her pious, and virtuous exercises, wore continually a haircloth; and she was delivered from a danger like unto that of judith; for she was preserved a virgin, though she were espoused: and brought her husband to be a Christian, and to keep perpetual chastity with her, which both of them observed during their lives. The life of this holy saint was written by simeon Metaphrastes, after this manner.  
MANY and great were the graces and favours that JESUS CHRIST bestowed upon men descending from heaven unto earth; and delivering them with his own death from eternal death; overcoming thereby him, that had power in the world, and then guiding them by his doctrine unto heaven. Many men acknowledging this good done unto them by our blesses Saviour, followed him.  
The first were the Apostles, than the martyrs Confessors, priests, virgins, widows, and married people; and those that excercise themselves in all virtuous works. To conclude, his divine majesty: calleth every one, by the means of his evangelists saying: Come unto me, all you that be wearied and afflicted, and I will refresh you. I will lighten the weight, that lieth so heaven upon you.  
This comfortable saying was heard by S. Cecilie a virgin of Rome, who was beautiful of body, noble of blood, and rich in posessions. She believing the Gospel, carried it always about her, reading often thereon, and praying unto God continually. Her father had espoused her to a very goodly gentleman of Rome, called Valerian; who being inflamed with the love of Cecilie, desired much the wedding day. At last the day came, and the glotious virgin, though she were in rich apparel of silk, and gold, conformeable to her own birth, and the estate of her husband; yet under her said apparel next to her skin she wore a course haircloth.  
Three days before the appointed t●me of the wedding, she fasted, wept, and prayed continually, desiring God to preserve her virginity, for that this marriage was not by her desired; neither should it be by her will, since she had given herself wholly to JESUS CHRIST, and offered to him her virginity. And that her prayer might the rather be heard, she desired the Angels, Apostles, martyrs, virgins, and all the court of heaven to make intercession for her.  
The time at last being come, that she and Valerian, were to be private in their chamber alone, she spoke to him after this manner: My honourable Lord, and dear love: I will discover unto you a weighty matter; if you will promise to keep it secret. Valerian forth with promised, and then cecily said unto him: The secret is this: I have an Angel of God in my company, who is jealous of me, and guardeth my body very diligently. If he see thee so hardy, as to come near, or touch me, with carnal or lascivious love, he will chastise thee rigorously; but if he see, that thou love me with pure and chaste love, he will love thee, as he loveth me●, and will bestow the like precious favours, as he bestoweth on me.  
Valerian, hearing th●se words, was some what troubled, and fearfully said: If thou (my dearest Cecilie) desire that I believe thy words, let me see the Angel. If I see him not, I shall think it is some person that thou lovest in dishonest sort, which is a wrong to me that am thy husband. And if I find it so, I will not fail to kill you both. To this S. Cicilie answered: If you desire to see the Angel, you must be baptized; & believe in one God, eternal, and Omnipotent, Creator of heaven and earth. The conclusion of their long speech was: they agreed; that on the next day Valerian should talk with the blessed Bishop Vrban, who at that time sat in the Chair of S. Peter: and by him Valerian (being first instructed in the faith) was baptized.  
Then returning home, and coming into the chamber, where Cecilie was; he found her at prayer and an Angel by her, in the shape of a beautiful youngman, from whose face came a glorious brightness. The young man had two garlands in his hand, made of Lilies, and fresh odoriferous Roses. The one he gave unto S. Cecilie, and the other unto Vallerian. When he delivered them he said: I have brought these garlands for you, wrought with flowers gathered in paradise; and in sign I say true, they will continue always fresh, and smell very sweet; and may not be seen, but of them, that endeavour to live chaste, as you do. And because thou Valerian, hast given credit unto thy spouse, and hast received the faith of CHRIST: the same JESUS hath appointed me to tell thee from him: that demand what thou wilt, and he will grant it unto thee.  
When Valerian heard this, he kneeled on the ground, and rendered thanks unto God, for the great benefit bestowed on him, and said: I desire this favour, that my brother Tiburtius (whom I love most heartily) may be converted unto the faith. I shall not show the love that I bear him, if I being now delivered from the blindness of idolatry, wherein I lived, do not help to deliver him also out of it, if it be in my power. To this the Angel answered, with a cheerful countenance: Since thou hast demanded so just a thing, God doth grant it unto thee. And as cecily thy spouse hath been the means of thy salvation, so shall she also be a means for thy brother Tiburtius.  
All came to pass as the Angel said for Tiburtius coming by hap into the chamber, and feeling a sweet smell of lilies and roses, and seeing none, demanded of them, whence the fragrant smell came that he felt? Valerian told him: that it came from two garlands which he and Cecilie had on their heads, and had been brought unto them from heaven. Valerian took occasion hereupon to give him knowledge of JESUS CHRIST, and told him also, that he himself was baptized. Then leading his brother Tiburtius to Vrban the pope, he instructed him in the faith, and baptized him also.  
It befell afterward, that the two brethren, excercising themselves in good works, and especially in burying the Christians, that were martyred; information was given of them to a governor called Almachius; who imprisoning them, and tormenting them in divers manners (as is written in their lives on the 14 of April) they were beheaded for the profession of the faith of CHRIST, and S. Cecilie buried their bodies.  
After their deaths, the governor Almachius intended, to get the goods of the two brethren into his hands; but understanding that Cecilie had distributed them unto the poor, he caused her to be brought before him. She confessed unto him the truth: namely, that all the goods of the two noble gentlemen Tiburtius, and Valerian, were given unto the poor. The governor therefore seeking a quarrel, and desiring to be revenged on her, said in a great rage: I think we shall have a Christian of you also? but I will have you to sacrifice unto the Gods in my sight; that I may be witness, whether you deserve the same punishment, that those brethren deserved, and had.  
The officers of the governor urged her to sacrifice. to whom she said: hearken to me brethren. You be the officers of the governor, and you think it meet, that I should obey his commandment; but I on the other side, think it very unjust in him to command me, to sacrifice unto those Gods, which be not such indeed; and to leave of to sacrifice unto the true God, that is JESUS CHRIST. Be assured, that I will suffer and endure, and the torments that can be inflicted upon me, and at the end, rather lose my life, then do his commandment. The officers made show of pity & compassion toward her; seeing a damosel so young, so discreet, so fair, and gracious, ready to abandon and leave all these, yea life and all, for her faith and religion.  
They said unto her: Consider thy youth and beauty; have compassion on thyself; and change not all other thy good parts, in these tender years, for untimely death. The holy virgin said unto them: To change earth for gold, is not to lose, but to gain. Or to give a cottage half-ruinated for a house built with pearls, and precious stones; or a life  with troubles and miseries, which shall quickly end, for a life replenished with riches and treasure, that shall endure for ever. These and the like speeches used S. Cecilie, and her words were of such force, and wrought so, that many that were present, resolved to be Christians, and were afterward baptized by S. Vrban.  
The governor was astonished to hear the holy virgin speak, and viewing her angelic beauty, asked what her name was: for till that time, he knew no other name, but only that she was the wife of Valerian. She told him that her name was Cecilie. and then the governor replied: knowest thou not that the Emperors of Rome have commanded, that the Christians either do sacrifice unto the Gods, or else that they be put to death? I know it right well said the holy saint. What wilt thou then do said the governor? I determine to die, said she. For it is far better to die for confessing JESUS CHRIST, then to live denying him. Consider (said the governor) that it willbe best for thee, to leave and forsake this thy opinion, and to sacrifice unto our Gods. S. Cecilie said: It were better for thee to open thine eyes, and to consider, that those, whom thou callest Gods, be but stocks and stones. If thou wilt not believe me, touch them with thy hands, or throw them into the fire; and there will come lime from the stones, which may serve to build with: so shall there be no deceit in them, as there is now.  
Then said the governor: How should I suffer thee to speak such words in my presence? knowest thou not that I have power to give thee life, or to take it away at my pleasure? S. cecily answered: thou thinkest my words void of reason, and I know thy words to be false, and no truth in them. Almachius said: dost thou say Cecilie that I speak not truth? The holy virgin said: I say it, and avouch it, in that thou sayest thou hast authority, to give and take away my life. Thou mayest take life from the living, but to give life unto the dead, it is most clear and certain, thou canst not. So that I may well call thee the minister of death. I willbe such an officer unto thee (said Almachius) if thou wilt not sacrifice.  
So when he saw she was constant and resolute, and would not sacrifice, he caused her to be put into certain baths, which were in her own house, and having shut her in one of them, being empty & without water, they made a great fire under, which burned a whole day and a night. The holy saint received not any hurt thereby; but it seemed to her a place rather of pleasure and refreshing, than other wise. when Almachius heard thereof, he commanded one to cut of her head in that place. The hangman gave her three blows, yet did he not cut of her head altogether, but left it even as it was hanging by the skin.  
The blessed virgin being thus wounded, lived three days, many Christians coming to visit her. Among these were some that had received the faith by her means, whom she seeing sorrowful, comforted. They dried up the blood that ran from her wound with napkins, and other clothes; with intent, to keep them as relics.  
S. Vrban went also to visit her, and she told him: that she had desired of God to live three days, that she might dispose of her goods, and request him to consecrate that house of hers into a Church. When the three days were ended, this holy virgin, and glorious martyr (being in prayer) yielded her blessed soul unto God, on the 22 of November.  
Her body was buried by pope Vrban in the Chruchyard of Callistus, and her house was consecrated into a Church. In process of time, pope Paschalis translated the bodies of SS. Cecilie, Tiburtius, Valerian, and pope Vrban, into the Church of S. Cecilie The Catholic Church celebrateth the feast of this holy saint, on the day of her martyrdom.  
At the end of the life of SS. Tiburtius and Valerian, on the 14. of April, is rehearsed the saying of Canisius, to wit: that these saints were martyred in the time of Alexander Severus, in the year of our Lord 225. the same he saith of S. Cecilie also. and because mention is made there of pope Vrban, the account cometh to be just at that time. But the Roman breviary of Pius 5. putteth her martyrdom about 50. years before, in the times of the Emperors, Marcus Aurelius Antoninus, and Commodus. Her name is in the Canon of the mass.   

The life of S. Clement Pope, and Martyr.  
GREAT was the fame and credit, which Moses the guide, 
Exod. 27.  and captein of the Hebrews, acquired and got, when the said people being in the desert, and at the point to die for thirst, he, by the appointment of God, struck a rock, out of which issued water in abundance, sufficient for them all to drink, and to be refreshed, and comforted.  
No less glorious, and worthy of fame, was S. Clement the holy Pope and martyr, who did the like. He lived in a desert, banished thither, with many other Christians, for the profession of the name of JESUS CHRIST: and they all endured great and extreme thirst, for that, they were to bring their water from a place distant far from them.  
This blessed and holy saint struck the earth, in a place where our saviour in the figure of a lamb appeared unto him: and there sprang up a plentiful fountein of water, pure and clear, with the which all the distressed Christians were recreated, and comforted. The life of this holy Pope was written by Damasus, Simeon Metaphrastes, and other grave Authors: in this manner.  
SAINT Clement was the son of Faustinus, and borne in Rome, in the region called Caelimontana: Where at this present, is the Church of S. john La eran. This holy saint did help the Apostle S Paul in his preaching, as he writeth thus: 
philip 4.  that thou help the persons that travel with me in the Gospel, with Clement, and my other coadjutors, whose names are written in the book of life. Yet S. Dorotheus Bishop of Tyrus, saith: that Clement, of whom S. Paul speaketh, was Bishop of Caria; and was disciple unto the same S. Paul; and that he was one of the first, that received the faith by his preaching among the Greeks. The most common received opinion is, that this Clement (of whom we now treat) was the Pope, and went with S. Paul, for a time: nevertheless, he was after the disciple of S. Peter.  
S. Clement was not only a man of very holy life, but also very learned; & wrote many things, which have been lost by antiquity of time. There are extant yet his five epistles: the first of which is most elegant, being all  with learning, and a true Apostolical spirit: which some of the Popes his successors do allege in many places. He wrote likewise the Canons of the Apostles, & the eight books called Apostolic Constitutions; which ordain, that in the seven regions of Rome, should be seven Notaries, to write the deeds and martyrdom of the Christians. He commanded also, that unto them, that were baptized, should be given the Sacrament of Confirmation, assoon as they had learned the principles of the Christian faith. He also ordained; that the Bishop's Chair should stand in a public and eminent place.  
This holy saint preached thee word of God with such fervour, and so great courage, that many Gentills & pagans were converted unto the faith, and many that were already converted, not content with the observation of the precepts of the Gospel, did keep also and observe the counsels thereof. As a holy damosel did called Domitilla, who was niece unto the Emperor Domitian, as daughter to one of his sisters, and to Flavius Clemens the Consul: which holy virgin was by this Pope consecrated and veiled for a Nun. He also converted unto the faith Theodora the wife of Sisinius, a man great and potent in Rome.  
This man desirous to see, what the Christians did in their oratory's, where they used to pray, and whither his wife used to go, went thither one time very secretly, but by the permission of God, he was struck blind. This blindness of his body was an occasion unto him, that he recovered the sight of his soul. for the prayer of S. Clement caused the recovery of his corporal sight; & his holy words and admonitions were the cause, that he was baptized, and recovered there with the sight of his soul. Sisinius being baptized, many noble men of Rome moved by his example, received the faith. So that for this, and many other miracles the holy Pope did, he was much malliced by the ministers of the Idols, and other lewd people, whom the devil used, as instruments and means to disturb the increase of Christianity, and to dispatch out of the way Clement, who did him much scathe and harm. These moved a mutiney and uproar against him, though there were some, that took his part, and defence.  
Some accused him at the judgement seat of Mamor●inus governor of the city, and others defended him, saying: that Clement did not any evil or hurt to any person: but did rather good unto them, in curing the sick, reliuing the necessity of the poor; that he quieted controversies, and made atonement between many men. They, that accused him, said; he brought in a strange religion, and persuaded men to adore for God a man, that had been crucified, and did what he could to annihilate the adoration of the ancient Gods: that he caused many maids that they married not to them, unto whom they were espoused, making the title of religion, an excuse and colour for the same.  
The Governor of the city hearing all this, caused Clement to be brought before him, unto whom he said: I understand that thou art borne of an honourable family in this city, and that thou art of the Royal blood: therefore thou art more obliged, not to transgress the customs and laws of thy forefathers. Tell me, I pray thee, what strange religion is this, thou preachest: and what is that crucified man whom thou wouldst have adored for God, to the notable despite, and disgrace of the know●n Gods, adored by out elders. S. Clement made this answer: Most prudent judge, I desire thee not to be overruled by the speeches of the vulgar people, who are ignorant and malicious, but to give ear unto me: and if of that whereof I am accused, I do not with just reasons defend myself, then condemn me, without any favour. Mamertinus said: I will present thy cause before th'emperor Trajan, where thou mayest, (if thou canst) excuse thyself, and justify thy cause, for I will neither condemn thee, nor absolve thee.  
When the Governor saw time convenient, he made relation of the mutiney raised against S. Clement, (and what was the cause also) unto th'emperor; to the end, he might set down, what should be done therein; the person accused desiring to make proof of his Inocency, in showing that the faults imposed upon him, had no sufficient ground. trajan decreed: that Clement should sacrifice unto the Gods, or else be banished into Chersona.  
Mamertinus having this direction, laboured all that he could to bring Clement to sacrifice unto the Idols. and he on the other part, endeavoured to draw him to be a Christian; & to let him know, that the banishment, which he was to suffer for professing CHRIST, should be unto him pleasant and acceptable. It pleased God to give such efficacy and grace unto the words of the holy saint, that Mamertinus yielded, and shedding many tears for compassion of Clement, and his vexations, said unto him: The God, whom thou adorest, help thee in this tribulation, which thou art to suffer for his love. Then he provided him a bark, and of things necessary for the voyage, and sent him into exile.  
There went many voluntarily in the company of the blessed Pope. who being arrived, and come in saffly unto the Island, found there more than 2000 Christians, who by the sentence of th'emperor, had been condemned to dig stones out of the quarries. These holy confessors of CHRIST, among their other mollestations, had one which vexed them much: in that, their labour being very painfulle, yet wanted they water to drink: and that lirle which they had, they were compelled to fetch it, two miles of.  
The holy Pope Clement moved unto compassion with their intolerable pain and toil, made his prayer unto God, beseeching him, to have pity on his people. His prayer being finished, he lifted up his eyes (as Metaphrastes saith) and saw upon a little hillock a lamb, who held up his right foot; as though he showed, where the Water was. S. Clement was fully persuaded that the lamb was JESUS CHRIST, because none saw it it, but himself only. so he went to that place, and said: In the name of JESUS CHRIST dig here.  
Some began to dig on the one side, and some on the other, and to cast up the earth, not in the place where the lamb showed, but in a place hard by. S. Clement himself took a spade, and making a little hole, where the lamb had shown, there sprang out incontinent a vein of pure and clear water, which gave great consolation unto the holy saint, and to the other Christians; who were much confirmed in the faith, by the same. This miracle moved also many of the paynim, to go, and hear his doctrine: by which, they were converted unto the true faith.  
Because the number of catholics increased, and the report of that which happened in the Island was so spread abroad, that it came to the ears of Traian; he was enraged thereat: and sent thither a Governor called Aufidianus, who put many of the Christians to death. But when he saw they died willingly, for the profession of their faith; he thought the best way would be to put Clement only (as their guide) unto death: whereupon, he caused him to be apprehended. When he saw him to be firm and stable in his faith, he gave sentence against him, that he should be carried into the main sea, and thrown into the same, with an anchor tied unto his neck.  
The sighs, the sobs, the lamentable voices of those afflicted Christians, cannot be expressed, when they saw themselves deprived of Clement, in whom they found refuge and comfort in their laboursome and uncomfortable life: having him, they thought they had a father, and a master: every one found him to be their faithful friend, and their loving brother, he made much of them all; he instructed them all, he gave help to all, by all the means, he could.  
The Christians being in this tribulation, (seeing then, that if they lost Clement, they lost all these things,) besought God with great instancy, to deliver him out of that peril and danger, or else that they might end their lives with him. The holy Pope also, aggrieved to leave them in this tribulation, lamented for them, and yet comforted them, in the best manner he could. At the very instant, that he was to be cast into the sea, the people standing on the shore, lifted up their voices, and cried aloud: Lord JESUS CHRIST, save him: and the blessed Pope said: Eternal father receive my soul. This being said: he was cast into the sea, where he ended his life, and all the Christians were very pensive and sad.  
Among others, there were two disciples of the holy saint, the one called Cornelius, and the other Phoebus, who said to the rest of the Christians: Brethren, let us make our prayers unto God, and beseech him through his favour, to show unto us the relics of his holy saint. This counsel pleased them all very well, and so they went unto prayer, & they had not yet finished the same, when the sea began to decrease, and to departed away, for the space of three miles from the shore, and was so firm, that men might pass all that way dry-foot: where they found a chapel builded, in the midst whereof was the body of S. Clement in a sepulchre: and there was also the Anchar, which had been fastened unto his neck.  
This miracle did not only happen at that time, but also did befall every year, for seven days continually in that place: beginning on the day of his martyrdom, and enduring for six days following. Thither resorted much people from sundry quarters, to see the miraculous sepulchre of the holy saint, at the time of the annual discovery, which endured and continued many years, as affirmeth simeon Metaphrastes; who averreth, that in his time, viz: about the year of our Lord 620. this miracle was seen. And it is also affirmed by Ephrem B. of Chersona, venerable Beda, Gregory. B. of Towers, Ado. Arch B. of triers, 
l. 3. 〈◊〉. 28.  and Nicephorus Callistus, yea all these authors writing the life of S. Clement make mention of this miracle.  
Ephrem B. of Chersona, and Gregory. B of Towers report another strange and admirable miracle. as, that a woman going with her little infant a pilgrimage to this place, and being in the Church, where the body of the blessed martyr lay. The infant fell fast on sleep, and the seven days being passed and expired, the sea increased and returned to the wont place in such haste, that the mother of the child which slept, whether fearing the speedy flowing of the water, or else upon forgetfulness, saved herself, and left him there behind her. When she was escaped all danger, and the sea was risen to the shore, remembering then that she had left her little son behind her, she showed great signs of dolour and grief▪ yet she knew not what to do, but ran, now hither, now thither by the seashore, and looked about, that at the least, she might see the dead body of her little infant. but she could not so she returned home to her house sad, pensive and uncomfortable, and passed all that year in continual lamentation.  
When the yearly day of the martyrdom of this holy saint came again, she made another journey unto the sepulchre: and coming to the same, she found her little son sleeping sweetly, even as she had left him the year before. She took him in her a●mes, and kissed him oft, and weeping for joy and tenderness, asked him, what had become of him, all that year▪ The infant answered her; that he knew not, that a year was passed, for he had slept all the while.  
Then in the time of Pope Nicholas. 1. being in the year. 860. the body of S. Clement by the ordinance of God, (as it may well be believed) was taken out of that place in the sea by a holy man called Cyrillus, and was carried unto Rome, & buried in a Church builded unto his name. The same Pope caused also another Church to be built in the Island, where the fountain sprung up, by the prayer of S. Clement, and entitled it also to his name.  
S. Clement was Pope 9 years. 2. months, and 10. days. He gave orders twice, in the month of December, and ordered. 15. Bishops, 10. priests, and 21. deacons. The Catholic Church celebrateth his feast on the day of his martyrdom, which was on the. 23. of November, in the year of our Lord 102. In the time of th'emperor trajan.   

The life of S. Felicitas, Martyr.  
ONe of the affections, which parents ought to conquer, and bring to a mean, is the overgreat fondness of love to their children. For though nature hath engrafted a love unto them; and reason teacheth that love is due to them; yet is it due with such proportion and measure, that the love of their children deprive them not of the love of God, which ought to be prized and preferred above all other. Moreover, they ought to mark well and regard, wherein consisteth the true love of their children. For many times parents desire and procure for their children the false, feigned, fading goods of this world, with such painful endeavour, such unquenchable thirst, that every thing seemeth to mean and to little; in respect of that which most they wish them, and feign would have for them. And herein they bond the limits of their love; this they prefix as their only mark: not regarding how to enrich their children with virtues, nor make them worthy of those very goods, which they painfully scrape, and carefully heap up together for them: little mindful of instructing them, how to purchase those everlasting unspeakeble treasures of glory; in whose comparison all the good and riches of earth are only shadowed conterfayted goods.  
To teach and instruct parents in this truth, and set before their eyes a rule and pattern of their duty, the holy Church makes this day a commemoration of Holy S. Felicitas. She was a most honourable Matron of Rome; where being left a widow with seven sons, she lived without blame or reprehension; bending her greatest care and endeavour, to serve herself, and make her children serve almighty God. And so much prevailed her good example, and holy education; that God's love was so deeply rooted in their heart, as to make them holy martyrs of his, in the time of the Emperor Antoninus: when before the eyes of their blessed mother, with cruel torments and sundry kinds of death, they bought one everlasting life: as hath been said in the month of julie. But after those glorious Knights of CRHIST, JESUS, the sons of blessed Felicitas, had manfully fought and won the victory; all the rage and fury of the Emperor was turned against that holy mother: whose words had encouraged, and given her sons weapons to fight the battle. The Tyrant therefore commanded, that she should be cast into a loath some prison; to the end, that sparing for some time her life, he might make her grieve daily more and more for her children's death. For though she rejoiced, as knowing that now they were citizens of heaven: yet could she not, as a mother, but feel some sorrow, they being lost to her; although she had gained them to God. There he kept her four months in prison, to afflict her, and molest her the more: and, at the length, seeing that still she persevered constant in the faith of JESUS CHRIST, he commanded her to be beheaded. Of this blessed mother, the pattern of all christian mothers; of this martyr, or, as S. Gregory saith, more than martyr (for she was eight times martyred, seven in her children, and once in herself) the same S. Gregory hath these words: Let us behold, my brethren, & consider this woman; and be ashamed, to see her so much surpass us. Often times one only word said against us, doth trouble, and vex, and make us break all our good purposes: whereas neither torments, nor death itself was able to conquer blessed Felicitas, nor make her yield or give back one foot. We with a blast of contradiction are straight ways dismayed, and shamefully fall: she wrought a way through steel and flint, to obtain and everlasting crown. We give not the least part of our goods to the poor, for the love of CHRIST; she offered him her flesh in sacrifice. We, when God calleth back for our children, which he had given us in loan, wail everlastingly, without comfort: she, bewailed her children, until they died for CHRIST; and rejoiced, when she did behold them dead. And Peter Archeb. of Ravenna saith: B hold a woman whose children living were cause of her care; dead, of her security. Most happy she, that now hath as many fair shining lights in heaven, as heretofore she had sons on earth! Happy in bringing them into this world; most happy in sending them up into heaven. She was far more diligent and industrious, when the tyrant commanded them to be slain, and when she walked amonghst their dead bodies; then when she did rock them in the cradle, and gave them milk with her own breasts▪ she viewed full well with the eyes of her soul, that as many wounds as they received, so many should be the precious jewels of their victory; how many their torments, so many their rewards; the crueler their combats, the more glorious their crowns. what shall I say of this valorous woman: only this, that she's no true mother, that loves not her children as this loved hers. Hitherto are the words of S. Peter of Ravenna. The martyrdom of S. Felicitas was on the 23 day of November: the year of our Lord 175. There is mention made of her in the Roman and other Martyrologes. * ⁎ *   

The life of S. Chrisogonus Martyr.  
GREAT was the ioje and content the holy man joseph conceived, when he was taken out of prison, in which he had remained a long time, suffering therein many troubles & afflictions; especially being, upon his delivery ou●, made governor over all ihe land of Egypt.  
No less was the content, and spiritual joy S. Chrisogonus, had, when he departed out of prison, where he had continued two years, and had endured the ordinary molestations, incident to prisons▪ though he was not taken out to be a prince on the earth, but to be a glorious and happy Saint in heaven; whether his soul presently ascended, by means of his martyrdom.  
The life of this holy Saint, was written by Venerable Bede, and by Ado Archbishop of Trevers, in this manner.  
SA●NT Chrisogonus was borne in Rome, of a noble, and honourable family: and was in all his carriage, and behaviour, no less worthy, and gracious with all men. He was apprehended by the command, and appointment of Dioclesian the Emperor, and was kept in prison two years continually; being there relieved with all things necessary, by a virtuous woman (his disciple) called Anastasia, wife unto Publius, a man great, and potent in the city, but an Idollater.  
This Phlius having knowledge of that, which this wife Anastasia did, shut her up, and locked her strongly in a chamber of his palace, setting a guard, and watch over her, to the end, she should not send any help, or relief unto Chrisogonus, as also, that the should not have any sustenance for here self; determining, that both the one, and the other of them might die by famine. Notwithstanding, the blessed woman was shut up in this sort, yet she found means to write a letter unto Chrisogonus, after this manner.  
Unto the holy confessor of JESUS CHRIST, Chrisogonus, Anastasia sendeth greeting. Although my father which begot we was an Idollater yet my mother that bore me (who was called Fausta) was a Christian, and a virtuous chaste woman. She instructed me in the Christian faith, ever from my childhood; and after her death, I was married unto a sacrilegious and cruel man, whose bed and company I have oftentimes refused, excusing it with infirmities, which I desired God to send me for that purpose. I spent the night and the day in prayer, desiring my sweet Saviour, that I might imitate his blessed example.  
This most cruel man, after he bathe consumed my patrimony, amongst wicked and lewd company, like unto himself, hath imprisoned me, as if I were a malefactor, or a detestable offender, and forbiddeth any sustenance to be given unto me, that I may perish, and die for want of food. Although I shallbe glad to lose my life for CHRIST his sake; nevertheless, I find great grief, that my goods be wasted, in such lascivious sort, in such lewd company, and in the service of the false Gods.  
Therefore I beseech thee, thou servant of JESUS CHRIST, to pray unto God Almighty for me, and that the either alter the mind of this my husband, that he may be converted; or else, if he continue, and persever in his hardness of heart, and obstinacy, that he take him out of this world. And better it shallbe for him, to be taken out of this life, then to add daily sin, to sin which will put him to double torments in hell.  
I promise and vow unto Almighty God, and to thee his servant, ●hat if ever I get clear, and freed from this affliction; to spend all my time in the service of my Blessed Saviour JESUS, as my use, and custom was; and in helping and providing for thy necessities, and to relieve the wants of all other holy confessors Our Lord keep thee ever, thou B: servant of God. Remember me, and pray for me.  
S. Chrisogonus having received this letter, made his prayers, and orisons for Anastasia, and then, together with other confessors that were in the same prison, he answered her in this manner.  
Among the tempestuous storms of this world, in which at this present, thou art enwrapped, be assured that thou shalt be relieved by JESUS CHRIST, who will easily cast headlong into the bottomless pit, the devil that doth assail, and torment thee. Have patience in the midst of thy troubles; and put thy trust in him, for he willed deliver thee. Cry out aloud unto him. Exalt thy voice with the prophet, and say: why art thou so sad o my soul? and why art thou so disquieted with in me; Trust in God still, for I will ever confess, that he is my salvation, and my God. Think (Lady) that it is his will, to bestow on thee, the riches, and treasures of heaven, since he taketh away, and depriveth thee of worldly comforts. Be not too much troubled nor afflicted, for that crosses, and tribulation lighteth upon thee, that livest virtuously. God doth try us, but doth not deceive us. To trust in man is vain, and deceitful; an he that putteth his hope or confidence in him is accursed, and ever deceived, but blessed is he that putteth his trust, and affiance in God; who never deceived any.  
continue in thy virtuous exercises: and hope for rest and quietness only in God, whose comaundemers thou keepest; when it shall best please him (and thou thinkest lest) he will send thee tranquillity, & a calm tyme. The darkness shall fly away, and the light shall appear. The frost, and pinching cold of the winter shall pass, and the joyful sweetness of the spring shall succeed. A quiet and comfortable time shall come, that thou mayest cherish and relieve those again, that suffer persecution for the love and profession of CHRIST; God giving thee here means, that thou mayst help other with temporal necessities, and receive thyself of him everlasting rewards. Our Lord be with thee (good lady) and pray for me.  
With this Epistle S. Anastasia received great consolation, endeavouring to equal, if not to surpass thereby, the many complaints she had made, of her hard-hearted, and cruel husband. Her persecutions increased still, he giving to her now, but the fourth part, or one quater of a a small oridinary loaffe. And she thinking verily that her death approached, wrote another letter to S. Chrisogonus after this tenor, and to this effect.  
To the blessed martyr and Confessor of CHRIST Chrisogonus, Anastasia sendeth greeting. The end of my life draweth near, vouchsaffe to remember me, and to pray unto God to receive my soul, when it departeth from my body, since for his love, and the profession of his holy name, I suffer all this torment.  
The holy man returned this answer. Chrisogonus to Anastasia. As darkness precedeth and goeth before light; so after infirmity ensueth health, and life cometh after death. Prosperities, and adversities have the like, and the same ends: therefore let not the heavy and sorrowful fall into desperation; nor the happy, and fortunate be proud, or too much puffed up. Be of good comfort, o handmaid of CHRIST: for thy peregrination, which hath been  with tempestuous storms, shallbe finished with a prosperous and happy conclusion; & thereby desires shallbe accomplished, enjoying CHRIST by the palm of Martyrdom. The further course, and process of her grievous persecutions, may be seen in her life on the 25. day of December.  
Of S. Chrisogonus you are to understand, that the Emperor Dioclesian, being in the city of Aquileya, martyrising the Christians, he sent to Rome to have Chrisogonus borough thither to him; who being come, the Emperor said to him: I will bestow on thee high dignities: I will make thee Perfect of the city, that thou mayest so arise to be Consul. And indeed, such places, and preferments, are fittest for men of noble lineage, and such worthy parts as thyself hath; but upon this condition, that thou wilt worship our Gods.  
S. Chrisogonus answered: I adore one only God. With my soul and heart I reverence him, and with all external signs and tokens I confess JESUS CHRIST, to be the true God. And as for thy Idols which be habitacles of devils and fiends, I detest and accurse them. Dioclesian commanded that he should be beheaded, and that his body should be cast into the sea; and so it was done. A priest called zoilus found his body afterward, and buried it honourably.  
His martyrdom was on the day whereon the Church celebrateth his memory, which was on the 24. of November. on a tuesday, in the year of our Lord. 302. Dioclesian being Emperor. His name is in the Canon of the mass. Of this holy saint, wrote Suidas, Ando, venerable Bede, Vsuardus, and the Roman martyrologue.   

The life of S. Catherine of Alexandria.  
IN the Book of kings it is said of king Solomon: that he had many wines. It was the will of God, that the Hebrews should be increased, & therefore it was tolerated, at that time, for a man to have more wives than one. Solomon took benefit of this leave that was given; desiring in this also, to show his magnificence and state; and therefore he took more wives than David his father ever had, or any of the Patriarches before him; some of which had more wives than one at once, as Abraham, and jacob, unto whom it was lawful in like manner, for the reasons which the doctors allege. But for that those reasons have no use for our times, it is not lawful for any now, to have any more than one wife.  
The wives which these ancient fathers had, either in the law written, or in the law of nature, were of 〈◊〉 sorts: Some were called wives or Queens (if their husbands were kings) and the other were called Concubines: and though they were called so, yet were they as true and lawful wives, as the others; and their matrimony, a● true and lawful. The difference between the one and the other was this: first in name. For some of them were as mistresses, and commanded in the house; the other, which were called Concubines, did give attendance, and had less authority and reputation. Solomon had 300. Concubines and 700. Queens, or wives, call them which you will.  
Among these he had one, whom he regarded, and esteemed more than all the rest, and that was the daughter of king Pharaoh; who as she passed all the other in nobility, so she was of more excellent beauty, and of more discretion than the rest; and therefore, for her only, Solomon built a house, and severed her from the others. It may be he did so, in respect that she was a gentile, and an Idollaeter, and all the other were of his own religion. It is most assured, that of her he made great account; as appeareth by the sumptuous house he built for her, and by the servants and attendants he appointed for her. And this is the cause, that she is absolutely called Queen, and wife of Solomon.  
This history fitteth, and agreeth very well, to the glorious virgin and martyr S. Catherine of Alexandria. For as Solomon was the figure of CHRIST, so also, he had many holy damosels his spouses; some of which be of less name, and these be they which remain in this world, in his grace and favour, doing him service. Others be of greater name, which be they which already reign in heaven. Therefore the figure of this history toucheth both the one, and the other. Among all the wives of Solomon, the most favoured was the daughter of Pharaoh king of Egypt, who is a figure of S. Catherine. For as the other was, so she was also of the blood royal of Alexandria, a city of Egypt. She was advised and discreet, of excellent beauty: and to conclude, she was such a one, as may absolutely be called the spouse of CHRIST.  
We read of her, that before she was baptized, she had a revelation in a dream, in which she saw the most blessed virgin Mary, with her child JESUS in her arms as a most beautiful infant. S. Catherine seeing this was enamoured on him. Blessed JESUS hid his face, and she desirous to behold it, went to and fro, but the infant made signs, as being displeased that she should look on him. The glorious virgin his mother said unto him: my son seest thou ●ot bow this young girl is enamoured of thee? why wilt thou not see her? behold how fair, wise, and discreet she is. The blessed infant replied: you know right well how many damosels I have in my palace more fair and more wise than she is; nay, she seemeth to me very disgracious, for that she is not baptized. JESUS saying this, Catherine arose, conceiving the cause of her unworthiness to behold the face of CHRIST to be, for that she believed not; therefore she determined to be baptized.  
When she was a Christian, the same JESUS appeared unto her in the former manner, without any sign of discontent, in that she beheld him, but he showed himself, and looked upon her with a gracious countenance. And before his blessed mother, the Angels, saints, and all the court of heaven, he espoused her, and gave her a ring as unto his true spouse. when Catherine awaked, she found the same ring on her finger.  
These things we may piously believe of this blessed saint, coming in this sort to be fully the figure of the daughter of Pharaoh, and to be the Queen among the other wives of Solomon, and to have a house severed from others. So also JESUS our blessed saviour, gave unto her a particular house, bestowing on her many doctors and learned men, who by her means were converted unto the faith of CHRIST, and passed before her unto heaven, by the crown of martyrdom, to make ready a lodging for her.  
The life of this glorious saint, was written by Simeon Metaphrastes, who saith: that Maxentius the Emperor put her to death, and the same say all those, that make mention of her martyrdom. But here-hence riseth a doubt: for Eusebius Caesariensis, which was in that time, saith: that Maxentius, all the time that he reigned, continued in Rome, using great cruellties, until the Emperor Constantine came against him; who was called in by the Romans, being not able to support the same Maxentius any longer. He standing to defend himself, was drowned in Tiber, as he went over a bridge of boats, which he had made near unto Rome. and it is not said of him, that he was ever at Alexandria, where S. Catherine was martyred.  
Some diligent, and curious authors have noted this, and judged: that the name should be altered, and that he that martyred S. Catherine, should be Maximinus, and not Maxentius. This may easily happen in writing of latin; for when they would write the proper names, they used in ancient times, to set the first letter, or beginning of their names. And Maxentius and Maximinus having the same letters at the beginning, it might well come to pass, that the name was changed. And so much the more likely, for that, at that time, that Maxentius was in Rome; Maximinus resided in Alexandria, and other cities of the East, showing great cruelties against the Christians.  
This is sufficient by way of advise, but I will call the tyrant, that martyred her, Maxentius, as the Author that I follow doth. He recounteth her life in this sort.  
AT such time as the Emperor Maxentius was monarch of the Roman Empire (being on a time in Alexandria) he set out a public edict, in favour of his false Gods, and to the greatest damage he could of the faith, and profession of CHRIST. For therein he commanded: that every one should sacrifice to them, and those that disobeyed, or denied, should be put to death. people flocked in great numbers to Alexandria, from all parts, to obey the Emperors commandment; every one bringing one beast or other, (according to their ability) for the sacrifice. The beasts were of such great number, that the Altars smoked continually with the sacrifices offered upon them.  
This was very pleasing to the Emperor: who yet to encourage others, appointed a solemn sacrifice of 100 Oxen to be made; which being ready to be performed, it happened, That a young damosel of Alexandria, borne of the blood royal, learned in divers sciences, and also very beautiful, called Catherine, who acknowledged no other God but JESUS CHRIST, desirous to defend the law of her lord and saviour, and grieving that so many people should be drowned in idolatry, and especially, for that the Emperor caused these people thus to offend, determined to go speak to him, and to reprove him; and to prevent (if she could possibly) this mischief, that it might go no further.  
Departing with this intention from her house, well attended by her manservants, and handmaids, she came unto the Temple, and sent one to tell the Emperor, that she desired to speak with him, and he gave her leave to come in. S. Catherine came into the Temple, and at her entrance, all the people present were amazed, at her wonderful and Angelical beauty, as also, for her modest, and lowly behaviour. The Emperor wondered also, to see a young maid so gracious and desired to hear her speak, that he might know the intent of her coming. This tender virgin, very modestly, yet with a Christian boldness said unto him:  
O mighty Emperor, it seems to me that thou shouldest in thine own discretion, take notice of thine error, and not to sacrifice in this sort unto Idols, which represent unto thee men subject to many vices. And if perhaps thou dost not know, who they were that thou adorest inquire of those that can certify thee, who will tell thee; that they were principal men in the world, that for some benefits done in the country, where they dwelled, obtained of the people, to have statues erected unto them, that their memory might be preserved, and that others seeing them, might be encouraged to do the like deeds, and thereby attain such like honour, and reputation. But the rude and ignorant people began to call them Gods, and to sacrifice unto them as Gods, not regarding that they had been men. And though in some respect they were rare, and deserved honour and regard; yet in many other things, they deserved reproach and infamy, for that they had been vicious of life, and wicked.  
Thou (o Emperor) oughtest to draw the people from this their error, and blindness, and not to persuade them thus to run further from the light, to the prejudice of their souls. Acknowledge the true God, that created thee, and hath given thee the Empire, who being immortal, was made man for our sake, and of his own will did subject himself to die, that we might be delivered from death, which our disobedience deserved. This Lord will not know them that know not him, nor suffer them to enter into his kingdom. But those that acknowledge him he rewa●deth, and giveth to them everlasting life.  
The Emperor, hearing the bold speeches of the virgin, stood still a while, and could not speak a word for anger: considering withal that unto the reasons the damosel alleged, answer could hardly be made. yet he said unto her: young girl, we will first end our sacrifice, and then we will make you an answer. withal he commanded, she should be led unto his palace.  
The solemnity of the sacrifices being ended, the Emperor returned unto his palace, and causing her to be brought before him, he said unto her. Tell me young damosel who thou art? and of the words that thou hast spoken this day? Catherine answered: It is well known in this city what blood I am of: my descent being both from Emperors and kings. My name is Catherine: and I have spent my time in the study of Rhetoric, philosophy and other sciences; but that which I most esteem and regard is, that I am come to the knowledge of JESUS CHRIST, true God, and true man; whom I have taken to my spouse, and he hath said: I will destroy the wisdom of the wise, and refuse the prudence of the prudent. for all the wisdom and prudence of man, compared to that which I have learned, is nothing worth, and not to be regarded.  
Whilst Catherine spoke, the Emperor viewed her, and wondered at her rare beauty, her comely feature, and force of her reasons. He thought her not a woman borne on the earth, but did liken her to one of the goddesses, which he, and the other pagans adored. The more he talked with the holy maid, the more he was confounded: for the more strongly she proved and concluded, that his Gods were devils, and that JESUS CHRIST was more potent than they, for that the sign of the Cross made in the air, did both fear them, and drive them away. wherefore he doubting to be overcome by her, and put to reproach, determined to send for wise, and learned orators, to dispute with Catherine, and to convince her, by their reasons. The Emperor himself told the saint hereof, and in the mean space, caused her to be kept in his palace, under a strong guard. This being done, he gathered famous men out of divers countries: and fifty such were assembled at his palace.  
They understanding the cause, wherefore they were called, the chief of them said unto him: Though there be found (o mighty Emperor) women of good intendment, and sharp wit; and though I think this woman may be such a one; yet unto us hast thou done apparent wrong, since thou makest such account of her, by equalling her unto us, and by thinking that her wisdom and learning may be compared with ours. Some of our disciples may dispute with her, though that be also superfluous, and more than needeth, for that she hath not the method to propound, nor order to allege, not to deny nor grant. Yea if she speak with a philosopher that can dispute with her, she shall not have a word to say, but will presently show her ignorance, and yield.  
The Emperor answered him: I would not have you deceived: I have studied myself, though not so much as you: and as far as I can gather, I think her worthy to be compared to Plato, or any other famous philosopher. Be assured; that if you overcome her, you shall have victory, not of a woman, but of another Plato. On the contrary part, if you be overcome by her, remember, you shallbe vanquished of a woman. If this happen, you shallbe put to great reproach: but if you overcome her, you shallbe highly honoured, and bountifully rewarded by me.  
The day appointed for the disputation being come, the holy damosel was called for that purpose: but first she making her prayer unto JESUS CHRIST, an Angel appeared, who said unto her: Fear not thou spouse of CHRIST; for unto thy human wisdom, gotten by study and pains, shallbe adjoined wisdom infused, and supernatural: with which thou shalt overcome those philosophers, and shalt reduce them, and many others to the faith of CHRIST the true God: and jointly with them (though they shall suffer before thee) thou shalt be crowned with the crown of martyrdom. With this the Angel vanished away, and Catherine was led before the Emperor, the great and famous philosophers of the gentiles, being on the other side against her. There resorted unto this great meeting an infinite company of noblemen, and gentlemen.  
The philosopher that was accounted more learned than the rest, turning toward Catherine, and, as it were in scoffing manner, said disdainfully unto her: Art thou she, that with saucy and malapert words hast so wronged our Gods? yea, said Catherine, I am even she: yet I do it not with saucy, and malap●rt words, as thou sayest, but with true and certain arguments. The philosopher replied: If thou hast read the famous poets, thou shouldest also have noted the stately, and magnificent names that they attribute unto them; far different, and more honourable than those that thou givest them.  
S. Catherine answered: what be those ports, and what be the names they give unto thy Gods? The philosopher said: Homer is one of them, who calleth jupiter, the most glorious, and greatest. Orpheus also, a famous poet, speaking of Apollo, the son of Latona, calleth him potent, that seethe and commandeth mortal men. These by them honoured, and highly esteemed, and called Gods: you cannot show me that any of them said, that a crucified man was a God. To this S. Catherine answered: It is true, the poets, that thou hast named, give unto thy God's names of excellency; yet with all, thou canst not deny, but many times they lay upon them most heinous crimes, and abominable deeds.  
Mark what Homer (chieif of the poets) saith of jupiter. Sometimes he calleth him a liar, and perverse; then a deceiver, and that the other Gods have conspired to chain him with fetters; & that if he had not been certified thereof, he had come into manifest danger. Orpheus also (who is the other poet thou hast named) saith of thy Gods: that they know not the troubles, and afflictions of men, and when they do know them, they cannot deliver them out of them. Sophocles also affirmeth: that those that adore and do reverence to the statues and Idols of many Gods, do evil, and offend grievously. for saith he: there is but one true God (which is none of these) who created heaven and earth, and all that is therein.  
Where you say: that JESUS CHRIST crucified whom I adore, is not famous nor known of the poets, and ancient wise men, this showeth plainly your small reading. Know therefore, that the Sibyls were renowned, for their excellent skill in poetry, being illuminated by the holy Ghost. One of the Si●ills wrote long before it came to pass; that JESUS CHRIST should be taken by envy, and slain by his own people. That he should rise again, and ascend into heaven, and that he should come at the last day, to judge the quick, and the dead. Another Sibyl said: JESUS CHRIST being God is made man, converseth with men, and doth great marvels, and miracles both on the sea and land. But let us leave the Sibyls.  
The same Apollo, not using his accustomed dark manner of speech, said in plain words long before it came to pass: He that is the light and splendour of heaven, he that is God and man hath suffered, not in the divinity, but in his body; he hath suffered reproaches, and was buried; he hath shed many tears form his eyes; he fed 5000. men in the wilderness with bread, by the power of God: ●he was crucified, and died on the Cross; was buried; and after ascended into heaven.  
These be the words of Apollo thy God, and by his opinion, thou oughtest not to adore him, but him whom he calleth God. These and the like were the words of S. Catherine, alleging the sayings and sentences of the philosophers, and wisemen, who contemned the Gods of the Gentiles, proving how contrary it was to good philosophy, to say there should be many Gods But yet, if it were possible that there should be many, jupiter, Saturn, Mars, & the others which the pagans adored were not, nor could not be Gods, for certain it is that they were men. And if they had been good for any respect, or had done any notable profit unto the people by their industry, or new invention, as of ploughing, and reaping grain, of making armour of defence, or offence, and such like, yet in some respects, they were most bad and vicious.  
The holy virgin prosecuted her speech, and declated what JESUS CHRIST preached; of his life, his deeds, his miracles: and showed, how they were all conformable, to the nature of God. This holy saint spoke these things so discreetly, and eloquently, and with such fervency of spirit, that is was most evident and apparent, that it was the work of God, and that within her was somewhat more, then human wisdom. And in such sort, that the philosopher which began the disputation, was not only convinced, but also turned to her side; whereof he gave plain proof by his words.  
The Emperor persuaded the other philosophers, to take the defence of the matter, which the chief had given over (as being overcome) and to dispute with the damsel. but they answered: that it was to no purpose. For now their chief man being vanquished, they were also overcome. And they confessed withal: that the damosel had said truth, and that themselves till that time, had ben● blind worshippers of those for Gods, which were not so indeed; and that there was but one God▪ to wit, JESUS CHRIST, whom Catherine confessed, and adored. It cannot be expressed how these words caused the Emperor to storm and rage, which he showed by this: for without stay, or observing any order of law, or course of justice, or without any examination, he commanded, there should be kindled a huge fire, to burn them all to ashes.  
The fire being kindled forth with, the wisemen fell at the feet of S. Catherine, and weeping, besought her, to pray unto God for them, that he would pardon the sins they had committed against him through ignorance; and they said they were prepared, and desirous, to receive the sacrament of Baptism. The glorious saint rejoicing in spirit (as we may well think) to have gained so good a pray, animated them saying: Assure yourselves that God will pardon you, since that for his sake, you leave the earthly king, and lose your own lives. The fire, which is prepared, shallbe in steed of Baptism unto you, and shall cleanse your souls; that they may be forth with presented unto God; who will bestow upon you a reward, for the service you now do unto him. These words confirmed the wisemen exceedingly; and they often making the sign of the Cross, and naming JESUS CHRIST, were in this manner cast into the fire, where they yielded their souls unto God, on the 17. day of November.  
Some Christians came in the evening, to gather together the relics of the saints, and they found their bodies entire, and whole, and not a hair of their heads perished. God suffered this, to show and manifest the new friendship he had made with them. This strange accident caused many pagans to be converted to the faith.  
The Emperor was solicitous what he should do with Catherine: and it came into his head, to deal mildly, and lovingly with her. He made her great offers and promises, and said unto her: young and tender damosel, be content at least to do sacrifice unto Mercurius, father of the Muses, of whom thou hast received thy great wisdom, and unto whom thou art much bound. If thou do but this, thou shalt remain in my palace, & I will have the same care of thee, as I have of mine own daughter. The blessed virgin answered him: lose not time in using such flattering, and deceitful words; those cannot persuade me. for I had rather lose a 1000 lives, then to forsake the profession of JESUS CHRIST my God, whose pleasure is (without any desert of mine) to take me for his spouse, and to give me those jewels, which he giveth to his best beloved, and I hope he will give me the garment of Martyrdom, which I more esteem, than all the purple, and princely robes that be.  
Advise thyself (said the Emperor) or I will clothe thee with the purple robe thou speakest of, and I will cause thee (though against my will) to be put to most cruel torments. S. Catherine answered: do what pleaseth thee. for thy torments, be they never so cruel, will quickly end, but the reward that I shall enjoy, shall endure for ever. I hope JESUS CHRIST my spouse will give me gr●ce, that by my means, many of thy house and family, shall obtain eternal life, and be saved. It pleased Almighty God to confirm in heaven the words his holy servant spoke upon earth.  
The Emperor beginning now to show rigour, and severity against her, caused her to be stripped naked, which was no small affliction unto the modest virgin (being so honest, and shamefast) as to be seen naked in the sight of so many people. After she was stripped, the Emperor commanded she should be beaten with all cruelty; and the officers for two hours together whipped that young and tender virgin. Her body and flesh, which before was as white as snow, was altered in colour, being black and blue, all bathed in her own blood. This did so pity the standers by, that many of them wept abundantly. The holy damosel endured this torment so courageously, as though her body had been made of stone, and not of flesh, yet no man could imagine it: seeing the blood run down in streams over all her body.  
Then the holy saint was taken from the torment, and put into a dark dungeon, a watch being set, that none should dress her wounds, nor give her any comfort, yea he forbade also, to give her any meat. The malice of man is of no force against the power of God, as appeareth by this: God providing all necessary things for his spouse, by the ministery of his faithful servants the Angels, who not only comforted her, but also cured her, and brought her victuals. And for twelve days that she remained in prison, a dove provided her things necessary.  
S. Catherine remaining thus in prison, the Empress Faustina desired to visit her, which at the last she did, by the means of a great captain of the Emperors called Porphirius. The Empress had heard much of Catherine, and had affection unto her in her absence, but when she had seen her, and heard her profound speeches, and enjoyed her delightful conversation, it came to pass that she, Porphirius, and 200. soldiers of the emperors guard, received the faith of CHRITS, and were made Christians, with a firm purpose to lay down their lives, for the profession of his name, when occasion served.  
The twelve days being expired, the Emperor caused her to be taken out of prison, for he understerstood she was yet alive, which made him to wonder, both for that she had been so long without mea●, as also, for that her body was in so pitiful estate, as the whipping had brought it unto. He was much astonished to see her more cheerful than before; for that in stead of beat, imprisonment, famine, and other afflictions, it seemed she had been in continual comforts, and cherishings.  
Upon which occasion, the Emperor with a dissembling, and feigned smile said unto her: Truly, thou deservest to be an Empress, for thy excellent parts and rate beauty. The virgin said: It is to no purpose to esteem or regard temporal beauty, which is soon lost, the estimation and account must be made of the beauty that lasteth for ever, which the saints in heaven enjoy.  
With this there came unto the Emperor, a governor being a cunning engineer, but of cruel disposition, and said unto him: My Lord, if you be pleased. I will invent, and make an engine, wherewith this rebellious damosel, shall either do that which you command, or else she shall be torn in pieces unto death. This engine shallbe made with four wheels, in the which shallbe saws of Iron, sharp nalles, and sharp knives; the wheels shallbe turned one against another, and the saws, the knives, and the naires shall meet; and when they be moved, they shall make such a noise, as when she seethe them, she shall fall down with fear; and so she shallbe brought to do your will; but if she be still stubborn in her opinion, she shall be put between the wheels, and shall die a most cruel death.  
This wretched invention pleased the Emperor well, and he commanded the engine to be made up within three days. In that time he laboured to persuade the holy virgin to leave her stubbornness, and not to be so obstinate; but seeing that he laboured in vain, & that the engine was now ready, he brought the holy saint thither, and caused the wheels to be turned in her sight. She showing no sign of fear, he commanded to tie her to one of the wheels, to the end, that the other being turned the contrary way, might rend her body in divers places, with the sharp instruments.  
S. Catherine was tied to a wheel, and they laid their hands on the other wheel, to turn it about; but it fell our far otherwise, then was expected by the cursed wretches: for an Angel of God descended from heaven, who broke the bands where with the virgin was tied, and she fell to the ground, without any hurt. Then the same Angel struck the wheels, which fell among the pagans, and killed many of them. Those which escaped the danger by running away, cried out with a loud voice: Great is the God of the Christians.  
This altered not the wicked Emperor from his cursed purpose, but he studying to d●uise new torments for S. Catherine, the Empress his wife came unto him, and sharply reproved him; for his cruelty used against that holy damosel, and the other Christians, and told him plainly: that she also was a Christian. The Emperor astonished, and almost mad with anger, to see things go in this manner; in a great rage commanded the Empress should be put to death. And for that Purphirius the captain spoke in her behalf, and the Emperor understood he was a Christian, and 200. of his soldiers also, he gave charge they should be all put to death; fullfilling herein, that which this holy saint had said before; namely, that many should be saved by her means.  
As the Empress was led unto her death she met S. Catherine on the ways, and they embraced affectionately, requesting each other to pray unto God which they both promised; hoping they should shortly meet together in heaven. The Empress was beheaded on the 23 of November, and so was Porphirius and his soldiers. The Emperor being in a manner beside himself, to see the constancy of Catherine, and not knowing what to do more, commanded to behead her also.  
The hol●e virgin was led to the place of excecution, where was a great concourse of people, as well men, as women; many of the company weeping for compassion. Before she was beheaded, she prayed unto God, and yielded him thancks, for many graces, that she had received at his hands; but especially for this, which she was at this instant to receive: to wit, the losing of her life for his sake, which she took, for the greatest sign of his love toward her could be.  
She besought him also, that after her death, he would not permit her body, to come into the hands of the perfidious Infidels, lest they might reproach, or abuse it. Moreover, she besought him: that those that in their necessity remembered her, might be delivered from their afflictions, so far forth as was convenient for them. This prayer being finished, one of the soldiers cut of her head, and out of the wound came milk, in stead of blood. Then were Angels seen, to lift up her body from the earth, who carried it in the air unto the mount Synay, and there the same Angels buried it. The Emperor justinian in process of time caused a sumptuous Church to be built in the same place, and a monastery also, in which the holy saint is honoured, and reverenced.  
Her death was on the 25. of November, and on the same day the Catholic Church celebrateth her feast, with great solemnity, which is done with good reason; for God hath three crowns with which he croweeth some of the faints in heaven.  
One is of red colour which is for the holy martyrs. The second is of skie-coullor, wherewith the preachers be crowned: and the third is white, which is agreeable unto the virgins. It seemeth all these crowns were due unto S. Catherine. For she was a Martyr, and both before, and at the time of her martyrdom, she converted many person unto the faith of CHRIST, and she was a virgin also.  
And for that she hath such rare prerogatives (beside, as she said of herself, that she was the especial spouse of CHRIST) with great reason deserveth she to be honoured, and reverenced, of all Christians. especially of students, who by her means do receive (as we may believe) many graces and wisdom also infused by God. This blessed martyr and virgin S. Catherine, suffered martyrdom, about the year of our Lord 310. in the reign of Maxentius, and Maximianus.  
SPanish: The ordinary painting her, with a sword in her hand, and setting her foot upon the head of an Emperor, devoteth: that she conquered victoriously the tyrant that martyred her. * ⁎ *   

The life of S. Peter of Alexandria Bishop and Martyr.  
THe prophet Zacharie saw in a vision JESUS the high priest sore beaten and wounded, his hands were all bruised and pierced through; & being demanded who had used him so he made answer I have received these stripes and wounds, in the house of them that loved me.  
This is spaken figuratively by JESUS CHRIST, who being of his heavenly father loved infinitely yet he willed him or permitted him to die. This may also very well be said of them, that have received greater favours and benefits of Almighty God; having higher, and more eminent dignities, and functions; as he hath done unto priests. And if they offend, or transgress his laws, he is more displeased at their offences, than he is at the faults of others. And through he be highly displeased with sinners; yet he complaineth of them, more than of all others.  
This very same befell to S. Peter of Alexandria, who saw JESUS CHRIST with a coat, rent, and torn to pieces. He demanding who had used him in that manner? answer was made: Arrius the heretic. The son of God showed himself much displeased; that that accursed man had set his tongue against his honour, in depraving, and touching him in his deity; it being his duty to defend the same more than others, for that he was a priest.  
The life of this holy Bishop and martyr Peter, collected out of Eusebius of Cesaria, venerable Bede, and other authors of Martyrologes, is in this manner.  
SAINT Peter of Alexandria was borne in the same city of Alexandria, and thereof he took his surname. For his great virtue and wisdom, he was elected Bishop, after the death of a holy man called Theonas. And as some authors say; he was the 16. prelate of that city, after S. Mark the Evangelist.  
In the persecution of Maximinus the Emperor great were the troubles he suffered; in so much as many seeing, and beholding his patience, and perseverance, were stirred up to imitat him: neither did they quail in the confession of their faith, but persevered in the same, even to the loss of their temporal lives. Although the cruelty, and tyranny of the ministers in the persecution, increased daily against the Christians, yet the ho●ie Bishop left not of, to look about, and to provide for the good, and utility of his Church. And whereas the accursed heretic Arrius, continued in the sowing of his cockle, and infernal heresy, he not only resisted him, but excomunicate & separated him, from the congregation, and communion of the faithful.  
Having done this, he was (by the commandment of the Emperor) apprehended, and put in prison. And assoon as he knew that he was taken, he sent a command unto the officers to cut of his head. This sentence being divulged through the city, it was a thing very remarkable, to see all the people run to the prison (to defend him from death as much as lay in their power) so great was their love unto their Pastor.  
The accursed Arrius having a desire to be Bishop after Peter, (if he happened as he hoped, to be put to death) laboured guilefully, and deceitfully, to be reconciled unto Peter. To that effect he spoke to many Catholics, & desired them to entreat him in the people's name to absolve him; and to signify unto him that he was willing, & ready to submit himself to his will, and correction. There were chosen two priests, (the one called Alexander, the other Achillas to go on that ambassade or message; who coming to the prison where Peter was, propounded unto him the cause of their coming.  
The holy Bishop fetching a great sigh, made them this answer: Arrius is already dead in the sight of God; for that he hath so grievously blasphemed against the divine essence; denying that there is one naturality of all the three persons. Peter then took the two priests aside, and said to them in secret. Although I be a grievous sinner, God out of his mercy hath called me to martyrdom; and I will show you part of mystery revealed unto me; and I do it the rather, for that you two are to succeed me in this dignity, wherein I now am, the one after the other, first Achillas, and then Alexander.  
I was at my prayers (with great attention) as my custom is; and on a so deign, JESUS CHRIST my Lord and God appeared to me, in the likeness of a little infant. The glory of his face could not be seen, so great was the splendour and brightness that did proceed from it. He was appareled with a long harment, which reached down to the ground? but it was rend, from the top to the bottom, and with his two hands he pulled it together, to cover the nakedness of his breast which when I saw, I was in a great fear; but after being somewhat revived, I asked him: Omy Lord JESV what is this that I see; how petifully is this your garment torn? And he answered me: Thou talkest often hereof, but dost not endeavour to know it. But know thou, that Arrius hath done this evil unto me, who seeketh to get away may people from me, which be my herita●ge, and which I have purchased, with the shedding of my very dearest blood. This which thou hast seen, I wish thee to show to Aquila and Alexander which are to succeed the, that they may, as thou hast done, Anathematize, and excommunicate him, that his soul may he saved. This being said; and charging, and enjoining them so to do, it being the will of God he dissimissed them, and sent them away in peace.  
And it happened, that people persevering, and awaiting at the door of the prison; for the defence of the life of their Pastor, to avoid a tumult and the effusion of blood, the tyrannous ministers of the Emperor gave direction and order; that in the nigh at, the officers should make a breach through the back side of the prison, and take out of the same, the holy Bissop Peter, and to lead him to the place where S. mark had before time been martyred; and even thus the cruel officers did, and there beheaded him.  
His body wad buried in the same city of Alexandria, by the Christians. This was on a wedensday, being the 26. of November, on which day the Church celebrateth his feast. And it was in the year of our Lord 312. Maximinus being Emperor.  
Of this holy saint maketh mention the Council of Ephesus, and the seventh general Synod. S. Gregory Nazianzene. Eusebius in his 8 book 14. Chapter. and 9 book, 6. chapped. Nicephorus. The Tripartite history. Vsuardus. Venerable Bede and Ado.   

The life of S. Saturnine, Martyr.  
OUR first father Adam having offended Almighty God, in breaking his commandment, God ●●ioyned him in penance for his sin to dig, and till the ground. Hereof it cometh, that all men being partakers of his sin, (for as S. Paul saith all sinned in him) we be also partakers of his penance, and punishment. So it befell to S. Saturnine that glorious martyr, who being old, was condemned by the Emperor Maximian, to labour about the building of certain Thermi, or hot baths, by carrying sand, mortar, and stones, from one place to another; though the cause why he suffered this slavery, and drudgery, was, not for any sin he had committed, but only for that he was a Christian, which this tyrant hold, and accounted to be the most heinous offence of all other; and therefore he laid on him these grievous afflictions. The life of this holy martyr, with the life of S. Marcellus the Pope, was written by the notaries of the Roman Church, and is rehearsed by Laurence Surius, in this manner.  
The Emperor Maximian returning from Africa to Rome; and being desirous to please Dioclesian, that had advanced him to high estate, and made him his partner in the Empire; and knowing that Dioclesian had commanded certain artificial hot Baths to be made; was very diligent to further, and hasten the works. for which cause he commanded all them, that were convicted of any grievous, or heinous oftences (among which he held and accounted the Christians, not to be the least) to worek and labour about that building under a safr guard and watch, having many overseers, and masters over them.  
Among other that were condemned to this slavery, an honourable old man called Saturnine was one. His work was to dig sand, and to carry it from one place to another; and for that through his weakness, and debility of age, he fainted, and tired oftentimes, and was not able to do his task, as the overseers of the work required, they often rated, and reviled him. But he was helped out very charitably by other Christian, that were younger; and especially by one Sisinnius, who carried those burdens that were appointed for himself, and most of those that belonged to Saturnine; and that so cheerfully, that they went singing H●mnes and psalms in the praise of JESUS CHRIST.  
The surveyors of the work wondering at the same, acquainted a Tribune called Spuriu● there with and he certified the Emperor Maximian thereof, who commanded they should be brought to his presence. They being before him, he said to Sisinnius: what is your name; Sisinnius answered: I am a sinner, and a servant of the servants of JESUS CHRIST, and I am called Sisinnius.  
The Emperor said unto him; what verses be those that you sing as you work? Sisinnius answered: If thou didst understand them, or haddst notice of them, thou shouldest also know thy ceator. who is the Creator (said Maximian) but the invincible Hercules? To us Christians (said Sisinnius) it is a thing abominable, and detestable, to speak such a word, or to name him in such sort. Choose one of these two things said the Emperor: either sacrifice to our God Hercules, or else assure thyself thou shalt be put to a terrible death. Sisinnius answered: I have always desired to die in that manner, and to be worthy to obtain the crown of Martyrdom, for the profession and love of my Lord JESUS CHRIST. Maximian chase at these words, delivered him to Laodicio a perfect, charging him: either to compel Sisinnius and Saturnine to sacrifice to their Gods, or else to put them to a cruel death.  
He put them into prison, where they remained a while, and there they converted many Pagans to the faith of CHRIST. Then were they taken out from thence, loaden with gives, and fetters, bare foot, and barelegged, and so l●d into a Temple to do sacrifice. when they were brought before the Idol, Saturnine lifted up his voice and said: O lord confound the Idols of the Gentiles, At these words the Idols fell down on the ground and broke to pieces.  
Two soldiers, the one called Papias, and the other Maurus, seeing this cried out and said: Assuredly, JESUS CHRIST, whom Saturnine, and Sisinnius do adore, is the true God. The perfect being in a great rage, commanded his officers to torment them. they put them on the torment or Rack called Equuleus, and hoisting them up, they scourged them very grievously, and rend, and tore their bodies with iron books, and scorpions. They being in those torments song Hymns, and said: Glory be to thee O Lord JESUS CHRIST. for that we are found worthy, to be partakers of afflictions with thy seruans.  
The too soldiers Papias, and Maurus, (which were converted, when the Idol fell to the ground, as is afore said) were present, and near the holy martyr. These men being stiered up with a desire of the crown of martyrdom, and  with holy anger against the excecutioners, that tormented them with such rigour and cruelty, said to them with a loud voice: How great is the devil with you? that he maketh you so cruel, against the servants of the living God? When the Perfect Laodicio heard their words, he was enraged against them, and commanded the officers to strike them on the mouth with stones, and to carry them to prison, from whence they were after taken, and ma●tyred.  
After this, he commanded the officers, to set burning torches to the sides of Saturninus, and Sisinnius. And when he saw all this would not make them yield, and that they showed no sign of grief or sorrow by their countenance, he caused them to be taken from that torment, and to be led two miles out of Rome, into the way toward Numenium, and there they were beheaded.  
Their bodies were buried by a devout man called Thraso, in one of his posessions. This was on the 29. day of November, and on the same day the holy Catholic Church maketh a commemoration of S. Saturninus. His death was about the year of our Lord. 307. In the reign of Maximian, and Dioclesian. Of S. Saturninus writeth Ado venerable Bede, Vsuardus, and the Roman martyrologue   

The life of S. Andrew Apostle.  
THE sacred scripture saith of that proud captain Holophernes, 
judith  that as he went with his army and banners displayed, against the city of Bethulia, there happened a thing, which did before never befall unto him: for the Hebrews shut the gates against him, and fortified the city for their defence. Holophernes wondered thereat not little, wherefore he assembled all his captains to council, and said: that the desired to know the cause, why the people of that city did stand more to their defence, than all the other thy had overpassed, and desirous to know wherein they trusted, he willed them to certify him, what any of them knew.  
Then arose up a captain of the Ammonites called Achior who said unto him: know you most potent Lord, that in this city dwelleth a nation called jews, who have a God so mighty, that if they have his favour and friendship, neither the mighty army under thy conduct, nor all the world (if they should assault them) can overcome them. But if perhaps they have offended him (as they do oftentimes) it shallbe very easy to vanquish them, and to take this city, let them fortify it as much as they can. So that my council is; first to inform thyself, whither they be in the favour of their God; and according to that relation, if they be in his favour to stay, but if he be displeased with them, to assault them.  
Holophernes took great indignation against Achior for his words, for he thought no force was able to resist his puissant army. Upon this he commanded some of his soldiers to lead him unto the city of Bethulia: to the end, that when he had taken the city by force of arms, Achior should with his blood and life, pay the penalty of his rash unadvisedness, in taking upon him the defence of the Hebrews.  
The soldiers led Achior up on the mountein, near unto the city, and there they left him tied unto a tree. The jews issued out, found him, and led him into the city: where Achior, in the presence of Ozias the high priest, & of all the people, recounted what had happened unto him. They heard his speech with great admiration: and then feasted and entertained him kindly. & because they thought he had defended the honour of God, every one embraced him, and shea●ed to him great tokens of love. But above all Ozias took him to his house, and made unto him a solemn banquet.  
This figure agreeth very fitly to the glorious Apostle S. Andrew: who being figured in Achior, defended the honour of God as he did preaching the Gospel among the infidels: where Egeas the tyrant, figured in Hol●phernes took him, and delivered him unto his officers, who led him up on a mountein, and bound him to a cross, where he remained a while, until the Angels (citizens of heaven) unbound him (viz: when his blessed ●oule departed from his body) and le● him to the supreme city of God, and there in the presence of the high priest JESUS CHRIST (divulging how he took the defence of his honour) all the blessed spirits (that illustrious and honoured nation) made him cheer, and entertained him kindly, embracing him as their brother. And the priest JESUS CHRIST made him a feast, apointing him a special seat in his celestial beatitude.  
The life of this glorious Apostle collected out of the gospel, and the writings of his disciples, who were present at his martyrdom, was in this manner.  
SAINT Andrew the Apostle was borne in Behsayda a town in the province of Galily, and was the elder brother unto S. Peter the Apostle, and also disciple unto S. john Baptist. With whom being one day, he saw him, when he pointed his finger at JESUS, saying: This is the lamb of God. Andrew stayed not a whit, but jointly with another disciple, left S. john Baptist, and followed JESUS CHRIST, who turning his celestial face, and seeing, asked them, what they sought. They answered: that they desired to speak with him in his house. Our Lord l●d them with him, and kept 'em one day in his company, in which time thy talked together, and they knew him to be the Messiah.  
Andrew departed then from our Saviour, and met Simon his brother, and said unto him with great joy▪ O, brother Simon, that thou hadst seen that, which I have seen. Know thou, that the Messy as (so much desired, and so long expected by the jews) is come. My master john Baptist showed him unto us: and I have been with him; and I tell thee, that his words and deeds confirm that he is that same. Come thou and see him. So the two brethren came together unto JESUS, who said: Thou art Simon the son of john, but thou shalt be called Cae●has, that is, Peter. Another time those two brethren being a fishing in their bark, JESUS CHRIST passed by the bank, and called them, sa●eng: follow me, and I will make you Fishers of men. at this they left their bark and nets and followed him: and from that hour, they kept him company, and he made them his Apostles.  
S. john maketh mention of S. Andrew in the recounting the miracle our Saviour did on the mount, when he would seed. 5000. persons that followed him, and asked S. Philippe, where he might buy as much bread, as would suffice all those people? and he made an answer, showing little faith. S. Andrew showed a little more faith, than he, saying: there was a boy that had five loaves & two fishes: though he doubted some what, saying, it was too little for so many. The same S. john saith also of S. Andrew, that some Gentills desired to see JESUS CHRIST, upon the ●ame that was of him, & spoke to S. Philip to being them to see him, & he spoke to S. Andrew, & both of them told JESUS how some desired to see him.  
There is no other particular thing written in the Gospel of S. Andrew, though it be very certain, that he was present in those things, where it is said, that all the Apostles of CHRIST were there, as being one of them. He was present at the resurrection of Lazarus, he was at the entry in to jerusalem on Palme-sonday: He was at the Supper, where he was made priest and Bishop, & communicated. Then with the rest, he abandoned our Lord, flying as the others did: he saw our Saviour raised to life, and also ascend into heaven, and received the holy Ghost, and his gifts also.  
He preached in Scythia Europea, which fell to his lot. He passed into Thracia & Epyrus, in all which countries, he preached, did miracles, and converted much people to the faith of CHRIST. Finally, he came to the city of Patras in Achaia, and there he stayed, and made it his place of abode, and residence; preaching, and gaining many souls, by converting them to the faith, not only in that province and city, but also in the countries adjacent. in a small space there was not standing one temple of the Idols, for that they were all turned into chapels, or into oratoryes, where the Apostle said mass, as occasion served. He ordered deacons, & other ministers to help him in this holy mystery. Every one loved & reverenced him, for that they knew our good God had bestowed many benefits on them, by his means. His life was an example to them all: with his words he comforted every one; & his deeds were very gracious unto them; for that he healed the sick, and cast out the devils. To every one he did good, and did not permit any to do evil.  
There came into this city as Proconsul, Egeas, sent by the Romans' to govern that province. He seeing how matters went, began to persecute the Christians, compelling them to sacrifice unto the Idols. S. Andrew came said unto him: It is good reason, that thou, who art a judge over men, shouldst acknowledge thy judge which is in heaven, and honour him, for the true God, as he is indeed, and leave the honouring of them, who be no Gods. Egeas said: perhaps thou art that Andrew, who did destroy the temples of the Idols, and persuade men to receive the superstityous sect of the Christians, which the Romans' have appointed to be persecuted, and to be rooted out.  
S. Andrew replied: The Romans' have not yet understood, how the son of God is come from heaven unto earth, for the salvation of mankind; who hath taught, that these Idols be devils, and deceivers, who bring men from the true service of God, that they may departed out of this life replenished with sin, and be punished in the life to come, with eternal torments Egeas said: these be the things your CHRIST preached to the jews, for the which they crucified him. you say true (said the holy Apostle) that JESUS CHRIST died on the Cross; but that was done by his own proper will: How by his will, said Egeas? Is it not known, that one of his disciples sold and delivered him into the hands of the jews, who presented him before their governor, and he caused him to be crucified? All these things show, that he died not of his own will.  
S. Andrew replied: I was and am still his disciple, and I avow, that he died by his own will, for that he knew and said these things before, viz: that he should be taken, crucified, and rise again the third day: yea and I tell there more, that my brother Peter would have hindered him, to the end, he should not have permitted such thing to be done, and was called Satan for the same: in which he showed, that the hindrance of his death was unto him displeasing.  
And when he said, that one of us, that were with him at the table, should betray & sell him, his best beloved disciple called john asked him, who it was, that should be so treacherous: & he answered that it was he, unto whom he gave a sop dipped in the platter; at which word he gave it to judas, who was the man that sold him, and had already bargeined to betray him. by this you may know, that my master who knew all things, might have prevented it: and if he did it not, you are compelled to confess, that he died by his own will.  
Egeas said: were it of his own will, were it by force, I reckon not: but I marvel at thee, that thou wilt worship for God, a man crucified. S. Andrew said: very great was the mystery of the Cross, and I will declare it unto thee, if thou wilt hear me with patience. Egeas said: I will hear thee patiently: but after that, if thou dost not hearken and obey me, I will make thee to feel the mystery of the Cross upon thy shoulders. Menace not me (said S. Andrew) for that: if I feared it, I would not preach the glory thereof.  
The first man having incurred the punishment of death, for eating the fruit of the forbidden tree it was convenient, that with the fruit of the tree of the Cross, should be canceled the death of the world, and remedy given to the loss of mankind. And as the first man was form of the virgin earth, and the ruin of the world was caused by him; so it was fit, that CHRIST should be borne of the immaculate virgin Mary, true God, and true man, that he should be the cause of the redemption of the world.  
Adam stretched out his arms to gather the fruit of the forbidden tree, and CHRIST stretched his out, because they should be nailed to it. Adam tasted the fruit, and CHRIST tasted gall. To conclude: I tell thee, that my Lord was clothed with mortal flesh, and would die upon the Cross, that he might clothe us with immortality, and give us eternal life.  
Egeas having given care to the Apostle a while, said: Tell these thy tales, to them, that will believe thee: and believe thou me, that if thou dost not sacrifice to our Gods, I will put thee on the Cross, thou commendest so much. S. Andrew answered: I sacrifice every day, to the omnipotent, living, and true God, not the smoke of incense, nor flesh of bulls, nor blood of skeep, but the immaculate lamb, in consecrating his most blessed body, which being received by the faithful, the lamb remaineth entire and whole, as he was before, although the faithful do truly & really eat his flesh, & drink blood. How may that be said Egeas? The Apostle answered: if I should tell thee, and if thou wouldst understand it, it were first necessary for thee, to be a Christian. Egeas replied: I shall make thee by force of torments to tell me, how, and by what means I may understand it.  
Then put he him in prison, unto which place resorted much people, who would have taken the Apostle away violently, if he had not hindered it: for out of the prison he preached to them, and persuaded them not to rebel against the tyrant, whose cruelty would be unto him an occasion of merit. If he shall afflict the body, said the Apostle, he hath no power to hurt the soul: his torments will quickly end, but the reward shall endure for ever. We ought rather to make much of him, and to honour him, then to use him displeasantly, since he may do us much good, and but a little harm with these and the like words the Apostle stayed the people, from any commotion or insurrection against the Proconsul.  
The next day Egeas caused the Apostle to be brought before him, and said: I am persuaded thou art now better advised, and wilt foretake thy follies, which have darkened thy mind: and that thou wilt leave the worship of that thy CHRIST, and enjoy the sweet and delightful life of this world and avoid withal bitter death. The Apostle answered: without the belief of CHRIST, there is no true content, nor true life, as I have always preached in this province, whither he sent me, to the end men should leave and abandon the adoration of Idols, and receive the true faith of JESUS CHRIST, and so escape eternal death, and obtain everlasting life.  
For this same cause (said Egeas) I will also procure thee to adore the Gods, to the end these people whom thou hast deceived, may forsake the vanity of the doctrine, and return to the religion of the ancient Gods. for (as I guess) there is not a city in all Achaia, but the Temples are abandoned, and thou art the cause of it. I will have thee also to be the cause, to alter their course, and to frequent the Temples again, and to renew their sacrificing: in which doing, the Gods willbe appeased toward the, for now against thee, they be sore offended. But if thou be resolved to do other wise, prepare thyself to endure and support terrible torments, which shallbe inflicted on thee, and lastly, thou shalt die on the Cross.  
To this the Apostle answered: Listen to me, thou son of death, thou dry rotten log, designed to nourish hell fire: hitherto I have spoken mildly to thee, thinking, that thou, being a reasonable creature, wouldst have made use and benefit of my words, and have forsaken thy false and vain Gods: but since I see thee so obstinate and hard hearted, I tell thee plainly, think not to terrify me with thy threats. do thy worst: for the greater the torments be, so much more shall the reward be, which JESUS CHRIST will bestow on me: and the greater shall the pains be, which are prepared in hell fire for thee; where the Gods, whom, at this time, thou adorest, shall give thee thy due reward, tormenting thee eternally. for indeed they be no other but devils.  
Egeas raging exceedingly at his words, caused the Apostle to be stripped, & appointed seven fellows to beat him with all cruelty: who gave over three times, for others to come in their place. And so many were the blows, they gave to the Apostles body, that it powered blood out so abondantly, that there was not one place free from wounds, from the head to the foot. Then Egeas said: oh Andrew have compassion of thyself: consider that the blood, thou shedst is muc●: & if thou dost not change thy opinion, I must crucify thee: The holy Apostle answered, saying: I am the servant of JESUS CNRIST, and do not fear, but love the Cross. Thou hast more reason to fear, for that, if thou dost not believe in CHRIST, thy torments shall differ from mine, for mine shall end in two days, and thine shallbe everlasting. Egeas could keep patience no longer: but commanded that he should be crucified; yet not nailed to the cross with nails, but bound with cords: which he appointed not for any pity he had, but to the end the torment might continue the longer.  
Whilst the executioners led him to his martyrdom, an infinite company of people resorted to him, crying with a loud voice: What hath this just man, and friend of God done, that he should be Crucified? The holy Apostle entreated them not to hinder his martyrdom, but went joyful and merry, and by the way preached to those that accompanied him.  
When he saw the Cross a far of, he said devoutly: I adore thee o precious Cross, consecrated with the body of CHRIST, and adorned with his members, as with pearls, and jewels Before CHRIST came to thee, thou didst terrify men; but now thou causest joy, and delight. O good Cross made so beautiful by the body of CHRIST, I have desired thee a long time, I have sought thee diligently, and now I have found thee; receive me in thine arms, and lift me up from men: present me to my master, that he may receive me by thy means, who hath redeemed me by thee.  
Having said this, and being now near unto the Cross, he stripped himself out of his clothes, and gave them to the officers, who binding him to the Cross, lifted him up, as the sentence, & judgement was. There was a great number of people about the Cross, all lamenting, and complaining of the cruel, and wrongful torments that the Apostle suffered. But he comforted, and encouraged them, to suffer joyfully the like torments for CHRIST his sake, when occasion was offered.  
S. Andrew remained two days on the Cross, the people complaining, and crying out aloud: It is not just, that a man so holy, so modest, of so good parts; and that teacheth so good doctrine, should die in this manner. Egeas understanding that the people murmured against him, fearing some tumult, determined to take the Apostle from the Cross; and for that intent went unto him. The Apostle said unto him: What dost thou here Egeas? If thou comest to believe in CHRIST, he will as readily pardon, and receive thee▪ as any other. But if thou come to take me from the Cross, it is in vain, for I am now going to my Lord and king. It seemeth I am now before his judgement seat, where I shallbe rewarded, and thou shalt be chastised.  
The Apostle seeing that they yet laboured to take him from the Cross, and that the hangman began to untie him, he lifted up his voice to JESUS CHRIST, and said: Lord, I beseech thee for thy holy names sake, permit me not to be taken from the Cross alive. Receive me my master, whom I have loved, whom I have confessed, whom I have preached, and of whom I hope to be rewarded. Oh good JESUS, receive my spirit in peace, for now is it time to come to thee, whom I have so much desired. Whilst the Apostle said these words, there descended from heaven a great brightness in manner of a beam of the sun, (which every one saw) and covered the body of the Apostle, that for half an hours space it could not be seen, at which time it vanished away, and then they perceived that the was dead.  
One Maximilla a devout woman, & a disciple of the Apostle, being of that city, and very rich, went to the Cross with some of her servants, and took the body of the saint, and buried it, anointing it first with precious ointments. When Egeas understood what Maximilla had done, he meant to complain unto the Emperor, both of her, and of many other that assisted her. Whilst he was in the public hall taking informations thereof, t●e devil entered into him, making him to roar, and cry out as a beast, and tormenting him in the sight of the people, made him to yield his soul to be tormented in hell. This judgement of God caused many to be converted to the faith of CHRIST. The martyrdom of S. Andrew, was on the 30. of November, and on the same day the Church celebrateth his feast. His death was in the year of our Lord. 62. (as Canisius saith) in the reign of Nero.  
In the time of the Emperor Constantine, the body of S. Andrew was translated to Constantinople, and from thence to divers other places, till lastly, it was carried into Italy, to the city of Amalfy, in the kingdom of Naples, where it is at this present. And it is said, that out of this blessed body, cometh a most precious liquor, that cureth, and healeth divers infirmities. When Pius the second was Pope, his head was brought to Rome, and set in a tabernacle made for that purpose, in the Church of S. Peter.  
S. Gregory of Toures recounteth many miracles, done by the intercession of S. Andrew. namely; the curing of divers, and sundry infirmities. He saith also: that in the time of Clodoveus king of France, in a war he made in Burgundy, and in the sacking of a country, fire was set on the Church of a holy martyr, called Saturninus; within the which were some relics of S. Andrew. The fire enereased, and the people were much aggrieved, that the relics of the holy Apostle should be so consumed. There was a soldier borne at Toures, who perceiving the sorrow of the people, entered resolutlie into the midst of the fire, and went unto the place where the relics of the holy Apostle were, and brought them away safe, without hurt. And God was pleased to show, how acceptable this pious deed was to him, preserving the soldier from the fire, that it hurt him not at all.  
We read also of other miracles of S. Andrew: as of a Bishop, whom the devil (in form of a damosel) would have deceived; and the holy Apostle went to his house, in the shape of a pilgrim, and told him of the deceit; but for that I have not read it in any approved author, I do not aver it, yet God can, and useth to do those, or the like things by the intercession of his holy saints. And we ought not to doubt, but he hath done many miracles by the intercession of S. Andrew, who followed, and loved him so, that at last he died on the Cross, for his love, as himself had done. It is just therefore, that we be devout to this holy saint, that by his prayers, and merits, we may obtain of God eternal glory Amen.    

DECEMBER.  

The life of S. Bibiana virgin and Martyr.  
MANY were the vexations, and great were the tribulations the holy man David suffered at the hands of sundry persons, who without any cause given on his part, endeavoured to do him all the mischief they could: as among others his father in law Saul did: yet he supported all these troubles with patience, and mildness: but the insurrection of his son Absalon nipped him to the heart, and mollested him above all the rest: wherefore he said in one psalm: If mine enemy had said evil of me, and had persecuted me, 
Ps. 54  I would have supported it, because that of an enemy, no friendly kindness is expected: but I am aggreived, that this my son, he who sat at my table, and eat with me in the same dish, should be the man, that should persecute me. Oh how worthy was he and such as he was to descend alive into hell!  
Many were the tyrants that persecuted the Church, and many more were they that put the Christians to death, but S. Bibiana had reason to complain of none more, then of julyan the Apostata, because the others were her professed enemies in that they were idolaters: But this wicked and damnable man was a Christian, and within holy orders: who put her to very great sorrow, and moved her to desire God to chastise him, as indeed he did, by depriving him in a short time, both of his empire and life, it being not known by whom, nor in what manner.  
This is only certain; that the lewd and wicked man, being in the midst of his army, was wounded with a spear, whereof he died, blaspheming and reviling at JESUS CHRIST, his cursed soul falling as a pray into the devils hands. S. Bibiana was martyred in the time of this wicked emperor. Venerable Bede, and other Authors of martyrologes writ her martyrdom in this manner.  
SAINT Bibiana was borne in Rome, and was daughter unto Faustus and Drafosa, who were both Christians, and holy mat●yrs. S. Bibiana being very young, did exercise herself in holy and virtuous works. She was taken in the time of th'emperor julian the Apostata (a cruel foe unto Christians) and delivered to the custody of Faustus the governor, who was appointed to hear and determine her cause.  
He persuaded her to sacrifice unto the Idols: & the sooner to draw her to the same, he threatened to put her unto grievous torments, if she refused it▪ But the holy saint answered with such godly reasons, that she persuaded the Governor himself to forsake and relinquish the Idols, and to be made a Christian: and consequently to endure torments and death courageously for the same. The holy damsel Bibiana was very joyous, that she had made that gain, as to gain a soul to her spouse JESUS CHRIST. Then was she led before the Emperor, who exhorted her to sacrifice unto the Idols, and she answered him, that the God creator and governor of heaven and earth was only worthy to be adored. Th'emperor hearing this answer commanded Bibiana to be beaten with cudgels, which was done with such cruelty, that she yielded up her spirit unto God, in that torment, on the second day of December, on the which day, the Church celebrateth her feast. This befell in the year of our Lord. 364. in the time of julyan the Apostata. The body of S. Bibiana, was buried by a priest called john, in the city of Rome, in a place near unto the palace of Licinius.   

The life of S. Barbara virgin and Martyr.  
THE prophet Ezechiel recounteth a vision, 
Cap. 40  saying: that he saw a man, who measured the temple, and the house of God, who had in his hand a rod wand to measure: which was six cubits long, and one handful. The Giant Golyas with whom David sought, (and cut of his head) was also six cubits, 
1. R●g. 17  and one handful hi●.  
It is not without mystery, that these two measures are alike. It may be; by the man whom Ezechiell saw to measure the temple, is signified, our Lord God: And by the Giant Golyas is meant the devil. In that he was of the same measure, that the rod of the other was, showeth: that the devil, to the uttermost, striveth to be likened unto God. And omitting many other examples, I will speak of one serving our purpose.  
God commanded Abraham to sacrifice his own son, 
Gen. 22  who incontinent prepared himself to do●yt, and had performed the same, if God who bade him, had not hindered and let him by an Angel. Out of this act of Abraham redounded very much honour unto God, it being thereby seen, hat he had such a faithful servant, that to do him service, he was willing to kill his own son.  
The devil to be like unto God in this, persuaded one of his servants called Dioscorus to kill his only daughter, who was called Barbara a blessed damosel, to do service to the same devil. The life of this holy saint was written in this manner by simeon Metaphrastes and Ado. Arch. B. of Trevers.  
IN the time of Th'emperor Maximian, there was in the city of Nicomedia, a man very rich in worldly posessions, and of a noble family; but in religion, he was an Idollater, and was called Dioscorus. This man had one only daughter, who was to be his heir, whom he loved dearly. This damosel was very beautiful, and witty: and in religion (which is the thing most to be regarded) she was a Christian; and very virtuous: though her father was ignorant, that she was baptized.  
Dioscorus doubted, lest the young woman living alone in the house, and being so fair, should be sued unto in some inconvenient manner by one or other. which to prevent and avoid; he enclosed her in a tower of his palace. It was no grief unto the holy damosel to be so shut and mewed up there, since she might bestow herself wholly by this means in the service of God, as she did; spending her time in prayers and meditations: the inspirations of the holy Ghost recreating her soul.  
There was in that same tower a fair hall, and many chambers furnished: she might also go down from the tower into a garden, for her recreation: & her father, for her better contentment, made therein a bain or bathing house, with two windows to give it light. The work was not yet finished, when Dioscorus, was occasioned to go on a long journey: wherefore he gave directions unto the master work men, and departed.  
By hap Barbara went one day to see the labourers as they were working on the two wyndows, and bade them make three. The men said, they durst not do so, for Dioscorus had commanded them to make but two. Barbara said: I would have you make three in any case, and if my father be offended therewith, tell him that I bade you, and I will yield him a reason, why three be made. So the workmen made three windows, as she bade them. The work being furnished, Barbara went unto the Baine, and in seeing the three windows she contemplated the mystery of the B. Trinity.  
It befell one day, she meditating the mysteries of the passion and death of JESUS CHRIST; and shedding tears from her beautiful eyes (which like precious pearls, drapped into the fountein, and were mingled with the pure and crystalline water) she came unto a pillar of marble, out of which the water issued, and on the same with her finger, she made the sign of the Cross: A marvelous thing to recount, the mark made in the marble with the finger of the virgin, continued, as if it had been imprinted by some seal into wax.  
The sign remained there: and after that the holy saint was martyred, many came into the bane, and looking on it devoutly, & calling on the name of the holy Saint, were delivered from many infirmities.  
When the holy damosel had made the Cross, she kissed it devoutly many times, & casting aside her eyes, she saw some statues of the Idols, her father adored, which he had caused to be set there for the more ornament of the place. It grieved her very sore, and caused her to sigh and lament for compassion of them, that adored such Gods: and moved with indignation against them, she spit in their faces, saying: Let all them that adore you and seek for help at your hands, be like unto you: having done this, she returned unto her tower, and spent her life in fasting and prayer, her mind being always fixed upon God.  
Her father came home, and went to visit his daughter, and also to see his new bane, having the master workmen with him. When he saw, they had made three wyndows (and he had appointed them, to make but two) he asked them the cause thereof, and they told him again that his daughter charged them to do as they had done. So he said no more at that time.  
Afterward being alone with Barbara he said unto her: daughter, what was thy meaning to cause them to make three wyndows, when I appointed them to make but two. The holy damosel without any fear answered: father; I caused them to make three, because it was more convenient and agreeable to reason. How so, said Dioscorus? Barbara replied: for that three lights do illuminate every man, that cometh into this world. The good virgin spoke this with an intention to signify the high mystery of the B. Trynity. Her father was somewhat troubled at her words, and said: Explain these your speeches a little better. What is the meaning that three windows illuminate every man, that cometh into this world? Then Barbara said: Come with me, and you shall understand my meaning.  
They went to the Bayne, and being near the pillar, the holy damosel showed him the sign of the Cross, which she had made therein with her finger, and said unto him: My father, the th●re windows signify the three persons, viz: the father, the son, and the holy Ghost: by this light every creature is illuminated, to the end, the high and sovereign mystery of the holy Cross, upon which JESUS CHRIST died, may be believed.  
There was never bull baited by dogs, or wounded, showed such rage and fury as Dioscorus did, at the hearing of these words, and he was  with indignation and choler, and as a man possessed, to see his daughter so much contrary unto him in religion.  
Then he called to remembrance that many times, when he talked with her concerning marriage, she had wished him not to take care for her, for she had no thought of any husband, whereupon he perceived that she answered him so, for that she was a Christian, and he knew that among them many observed chastity.  
It came into his head, that th'emperor Maximian persecuted the Christians, and that in the city was a governor, that tormented and put many of them to death: All these things together caused Dioscorus to be so much distracted, that being overcome with passion, and forgetting, that he was her father, and taking on him the person of a tyrant and parricide, he laid hands on his sword with a full intention, therewith to run through the breast of his own daughter.  
The holy damosel, that she might be reserved to a more glorious triumph, departed away, and fled from her father's sight. By this means Dioscorus had space to be advised, that by killing his daughter, he might fall into some trouble, and could not justify it, if he did not declare and publish the cause and reason of his doing. he stayed not so much for any piety, as to have an occasion and means to be more revenged on her, and to show unto the other idolaters, how great his zeal was to the honour of his Gods. Wherefore he took order, that his daughter Barbara should be brought before the governor Martianus, whom he informed, that she was a Christian, and moreover, he humbly besought him, to proceed against her, according to the late decrees of th'emperor.  
The governor much wondered at Dioscorus, seeing him so cruelly bend against his own daughter: but he was much more astonished, to see her Angellike beauty, which was so goodly, that it seemed to him, though she had done the greatest offence in the world, the sight of her only would have obtained her pardon. And yet her own father was the only man, wh● (without any wrong offered on her part) laboured all he might to procure her death.  
The judge spoke unto her mildly: saying; Babara, I see, thou art a tender delicate virgin, and very beautiful; therefore have compassion on thyself; sacrifice unto our Gods; for I cannot be rigorous against so beautiful a damosel. The blessed maid answered: I offer sacrifice unto my God, who created heaven and earth; but of those, whom thou callest Gods, hear what a holy king and prophet called David saith: The Gods of the Gentills be gold and silver, the work of men's hands; 
Psal. 130.113.  and they who are represented by them, be devils, but the true God made heaven and earth. I say and confess the same, and therefore trouble not thyself to persuade me, to adore them▪  
The governor was so vexed with this speech that taking no pity of this beautiful damosel, he caused her to be stripped, and to be beaten, without mercy, with the sinews of oxen: and when all her body was wounded and made sore, he commanded the officers to rub her with a course hearecloth, which put her to a grievous pain: and the blood ran abundantly from her body unto the ground: then he caused her to be led back into prison, that he might have time to devise some more grievous torments for her.  
On that same night, there was a great brightness in the prison, where Barbara lay, in the midst whereof appeared JESUS CHRIST, who comforted and encouraged his handmaid, and told her, that he would always assist her, and keep her in his custody, and that the inventions of cruel tyrants should not prevail any thing against her. These words were scant ended, when the blessed damosel perceived her body to be healed of all her hurts and wounds, which thing did exceedingly rejoice her in spirit, and for the same, she rendered infinite thanks unto the highest God, for that he vouchsafed to visit her; as also, for that he had healed her in this manner.  
On the next day, the holy virgin came again before the judge: he seeing her hole & sound, was amazed thereat, and so were many other, who had seen her the day before, when she was led unto prison bruised and wounded. The governor said unto her: See Barbara, how the Gods have had compassion of thee, and have healed again thy wounds, they be so desirous to reduce thee unto their service by mildness. Be not thou unto them unthankful, nor obstinate in thy error, lest thy do hereafter use rigour and severity against thee. To this, the holy damosel answered: They who be blind, as thou art, think as thou dost: but I will tell thee the truth how I was healed (if thou desire to know it) It was JESUS CHRIST the son of the living God, whom thou canst not see, thy soul being blinded and drowned in the profound darkness of iniquity.  
The governor seeing he prevailed not with this ●light, commanded two lusty fellows to take the sides and breast of the damosel, with iron combs: and then burning torches to be set to her sides, and many strokes to be also given her on the head, with a hammer. The holy damosel Barbara in the midst of these torments lifted up her eyes, unto JESUS CHRIST, saying: Thou o Lord, who seest the secrets of hearts, behold like wise, I have put all my trust in thee: I beseech thee, Lord, not to abandon me, but sustain me with thy pitiful hand, for as without thee, I cannot do any thing; even so, with thee, I can do all things.  
The tyrant not content with this cruelty, but proceeding further, bade them to cut of the nipples of her breasts, which put her to much pain, but much more was the love that she bore unto JESUS CHRIST, which caused her with patience to suffer the pain: for all which respect she said with the prophet David: 
Psal. 50.  O Lord my God turn not thy face from me, and do not take a way thy holy spirit from my heart. The very sight of her body (so misused and bruised) put men in fear: wherefore the tyrant to do her the more shame, and for to terrify the Christians the more by her example; commanded her to be led through the high streets naked, & all the while to be beaten with staves.  
When the holy damsel understood the sentence of the tyrant, perceuing they meant to put it in execution, she lifted up her eyes unto heaven, and said. O sovereign king, and my sweet Lord: thou coverest the sky with the thick clouds, and the earth with darkness, of the night: may it please thee to cover my naked body so, that it be not seen of the unbelievers, who, if they see me, will blaspheme thy holy name. Our pitiful Lord, who giveth care unto his servants who resort for his help in their tribulations, heard her prayer, and covered her bo●y with a brightness in manner of a long vesture, even to the ground, so that the paynims could not see her. The holy saint was let through all the city, and brought back unto the governor, who seeing her constancy, gave sentence, that she should be beheaded.  
The cursed father of the blessed damosel, who had been present at this dolorous spectacle, and was not any thing mollified, but rather more incrudelized, desired the governor, to show him the favour, to execute the sentence pronounced by him against his daughter: which request was easily granted. The glorious saint was led out of the city, unto a h●l●e, where was the ordinary place of execution: and there kneeling on her knees, she made a devout prayer unto God, rendering him thanks, for bringing her, to that passage. Then bowed she her head before her: father, who void of pity lifted up the sword, and cut of her head.  
Then returned the cursed wretch unto the city, vaunting he had done a memorable act for the service of his Gods, saying he deserved to be honoured by th'emperor, and to have his name eternised. But God almighty was not pleased with his boasting of so inhuman an act: for unexpectedly it thundered, and therewith, a thunderbolt fell, which struck and killed him out of hand. So that at one time, the daughter ascended to heaven, where she was received with joy and triumph of the heavenly citizens and of the celestial king; and the father descended into hell, where he is and shall be perpetually tormented by the devils.  
The body of this glorious damosel and martyr S. Barbara was buried by a holy and religious man called Valentinian, with music & songs, to the praise & laud of God & of S. Barbara his spouse.  
The martyrdom of this blessed damosel, was on the. 4. day of December in the year of our Lord. 288. in the time of Diocle●ian and Maximian.  
This holy saint is a special advocate against tempests thunder and thunderbolts. Petrus Galesinus, the Apostolic protonotary wrote the life of S. Babara, and saith; that he collected it out of S john Damascen, out of Arsenius, and out of other Grecians: and it is conformable to that which is here written.   

The life of S. Sabba Abbot.  
SAINT Theodoret writeth in his religious history, that holy Abbot called Publius congregated together many hermus, and builded a convent. On a day conferring with them, among other things, he said: That as one going to the high street or market place, to provide things necessary for his house, and at one shop buyeth cloth, at another shoes, out of this is furnished with bread, & out of another is provided of wine, even so the religious man in the convent is from one man to learn patience, from another humility, from an other chastity, and he like of other virtues.  
For this cause in ancient timme some servants of God, although it was pleasing and to your for them to like in the desert and wilderness, yet did they gather many disciples together, and make convents: to the end, that some being instructors of others, and some learning of their superiors or betters, all might be saved. One of these was S. Sabba the Abbot. whose life collected out of cyril the monk, and some Authors of martirologes, was in this manner.  
SAINT Sabba was borne in the province of Cappadocia, in a city called Mutalasium: his father's name was john, and the name of his mother was Sophia: and it was in the time of Theodosius. 2. th'emperor of Rome. It fell out, that the father of S. Sabba went to serve in the war, that was then in Alexandria, and recommended his son unto his brother called jeremy, whose wife hated the child, and could not abide to see him, but used him hardly. This was, in part, the cause that S. Sabba went unto a monastery, in the which Gregory a holy man was Abbot.  
He received Sabba into the monastery, and gave him the religious habit: where he lived a holy life, exercising himself always in virtue, but his abstinence was most remarkable, and his mortification was admirable, and so was his humility and patience. wherefore God showed by him some miracles, and one in especial, which befell in that monastery, and this it was.  
The baker had one day put his  into the oven (which was somewhat hot) to dry, and forgetting them, put in fire, which already flaming through all the oven, he remembered the , but could not get them out by any means. The poor man made moan for his mishap: and by chance, Sabba was there present, who made the sign of the Cross in the oven, and then he went into the oven flaming as it did, and took out the  whole and without any hurt.  
Then he asked leave of his superior to departed from that monastery, and to go into a desert, where he lived a solitary life certain years, and endured many terrible temptations of the devils. He went also unto jerusalem, to visit the holy places, where the mysteries of our redemption were wrought; And being one day in that city, near unto the Church of S. john Baptist, he healed a woman, that had a bloody flux, he cured another that was cruelly tormented by the devil.  
Whiels S. Sabba was in jerusalem, there was exceeding scarcity of water, and there was not any to be found, not to be had to drink: in such sort, that the people were ready to die for thirst. The good father Sabba fell to prayer, prostrated on the earth with his body, but his soul being lifted and fixed in heaven, & in that manner he continued in prayer all night. the tears which bathed the place on earth, where the holy saint was, gave testimony with what efficacy he had requested God to secure and relieve his people in their necessity. It pleased God to show favour unto his servant: for there fell a very great shower of rain, that filled the cisterns and satisfied the people, every one yielding infinite thanks unto God, that had shown compassion unto them: though many of them did not know, who had been the means to obtain so notable a favour.  
Then did this good father collect and assemble toger her many disciples, and founded some monasteries, and lived a holy religious life, and finally died in jerusalem in the year of our Lord. 424. being 94 years old.  
His body was buried between two Churches, & was afterward carried unto Venice, where at this present he ●eth in the Church of S. Antoninus.   

The life of S. Nicholas, Bishop and Confessor.  
WE read in the book of kings, that God talking of the noble king David, 
2. Reg. ●3.  said of him: that he had found a man according to his own heart, and herefore made him captain and ruler over his people: These words, though at the first said of David; may be very well applied unto the glorious S. Nicholas, for he was a man according to Gods own heart: They were verified of David, because he was pitiful and mild: and the same may be said of S. Nicholas, for he was merciful, and mild also, and endued with other good qualities and virtues: ●●r which cause God elected him, to be the captain and pastor of his people, in the city of Myrrea: The life of this glorious saint, was written by the Patriarch Methodius, simeon Metaphrastes, and other Greek authors, our of whom john the Deacon, and Leonard justinian made a collection. Out of these two was this sumarie taken, and is in this manner.  
SAINT Nicholas was borne in Patarae, a city in the province of Licia. His father and mother were Christians, noble by birth, and devote servants of God. To this good couple God granted a son in reward of their many tears, prayers, and continual alms deeds, desiring him, to send unto them an heir, who should use their goods in his service: God heard the prayers of his d●uou●e servants, and comforted them by giving unto them their son Nicholas.  
Of him it is thought, that he had the spirit of God, even from his infancy: for that assoon as he was borne, he began to serve him. Assoon as he knew what it was to eat, he knew also, what it was to fast; for he would not take the breast to suck, but one time only in a day; especially tw●se a week, to wit, on the wednesday, and the Friday: and this fast he observed all the days of his life. Being somewhat grown in years he showed signs of great virtue, which increased in him as his years did. His father sent him to school to learn to read, and also other sciences, where Nicholas made proof of his delicate wit, because in very short time he profitted very much.  
He would not keep company with other young men of his years, who suffered themselves to be transported into all vices and wantonness, but his conversation was only with the most virtuous, and honest people. He avoided also not only the conversation of women, but abhorred them even as a deadly poison for youth: And to eseape the war, which is made by wicked thoughts, and carnal cogitations against youth, he tamed his flesh with watchings, fastings, hayrecloths, and such like exercises. He frequented the Churches and oratory's of the Christians, for he desired to be as the Temple of the Holy Ghost. These holy exercises, and other virtues, in which Nicholas was employed, did so shine in him, that he was praised and commended of every one. For as to see old men behave themselves like young men, seemeth a monstrous thing, so on the other side, to see a young man to have the deportment and carriage of old men, is a thing very commendable and laudable.  
S. Nicholas had an uncle (who was Bishop of the city where he was borne) a learned and a holy man. He persuaded the father and mother of Nicholas, to dedicate their son unto God in the service of his Church, and to be a priest. It was an easy matter to obtain it of them: for they remembered God had granted that son unto them, through their many prayers; & therefore they willingly rendered him unto God again, with right good will, that he might always be employed in his service. The father and mother of S. Nicholas having made this graū●, his uncle made him priest, & whilst he gave him orders, he said these words unto them that stood by: Brethren, I see a new son arise in the earth, who shallbe a great consolation and repose for the world. Happy is the pasture and happy be the sheep, that shall deserve to have such a shepherd. The day shall come also, when you shall see him reduce many straying sheep unto the flock of CHRIST: you shall see him to be the consolation of the comfortless, health of the sick, and rest for them that be in tribulation: All that which this good Bishop said, was afterward found in S. Nicholas.  
When S. Nicholas saw he was a priest, he thought it convenient, that with his new dignity he should increase his austerity, and strict life: imitating herein the trees and plants, which the more they spread their branches, the larger their roots grow also under the ground: So the holy saint stro●e to be more sober and temperate, more continent, more rigorous toward his own body, chastising the same with more severity, not to make it die, but to make it more subject unto the spirit. He deprived it of the ordinary sleep, of eating and of apparel, although he did not like to go in stained or spotted apparel (as some hypocrites do) but such as was comely and fitting for one of his dignity of function. He frequented the Church more, ●h●n he had used: he was more earnest at his prayer then before time; he would never read any book, nor take it in his hand, but the book of the holy scripture; or else some holy lecture, treating of some ghostly matter. He showed more modesty in his countenance, more gravity in his speech; so that it seemed, although he were in mortal flesh, that he led the life of a man immortal.  
There befell in the country of Lycia and in all the East, a great contagious pestilence, which killed very many, and among others within the space of three days died both the father and mother of S. Nicholas, and he remained sole inheritor to all their goods. The young man being already dedicated to God, regarded not to be the heite, but rather desired to be the dispenser of his father's goods; giving out of them continually many alms deeds. And because among many other he did one rare deed of charity, it shall not be amiss to make a recital thereof by particulars.  
There was in the city of Patara, a gentleman of a good house, who had been before time very rich, and now was become poor. This man had three daughters, which were of good years, and ma●igeable: but because he had not wherewith to maintain & endow them with portions, he urged and sollycited them, to get their living, and his also, by dishonest life. The poor father, though he was ashamed so to do, spoke to them to that purpose, & the distressed maids shed tears incessantly, considering to what a miserable estate, their father's poverty had brought them.  
S. Nicholas had an inkling hereof, and thought he could not bestow his alms better, then with the same to deliver their bodies from shame, and their souls from sin. He took a good some of money all in gold, and lapped it in a napkin, and departing from home by night, he went to the house of the poor decayed gentleman. The holy man looked about, to put in the money in some place, where the distressed man might light upon it, taking care that he should not know, who bestowed in upon him. whilst he studied thereof, hesa w●y M●n●light, the casement of the chamber window where the poor man lay not fully open.  
S Nicolas cast the gold wrapped in the clout, in at the window, and went down: The poo●e man rising up, and finding there the money, (the benediction of God) he was in a maze, fearing it had been a craft and deceit of the devil, or policy of some of his enemies: At the end, seeing it to be good Gold, he set fear aside, and for that he knew not his benefactor, he rendered unto God infinite thanks, and said: O Lord, I know, that thou art indeed very merciful; since thou usest such courtesy and benignity towards me. I studied to offend thee, and thou hast helped me: and the help hath been such, that I am thereby obliged rather to lose my life, than once think to offend thee. I am heartily sorry for my former determination; and I ask pardon most humbly of thee. This poor man thought he could with this Gold provide for one of his daughters, and so he did; for he ma●ryed liar according to his estate.  
When S. Nicholas heard thereof, he was very glad, and purposed in his mind, to give the man means to marry his other two daughters. this his determination he put in effect, giving him as much Gold as he did before: and with that the poor man bestowed his second daughrer in marriage. This poor man desirous to know his benefactor (unto whom he was so much obliged) watched almost continually, to see if he returned any more, since one of his daughters was not yet set out. this was not in vain: for the holy man returned, and cast as much Gold in at the window, as at the first.  
The poor man, who stood close, ran after Nicholas and calling unto him, fell at his f●et, and kissed them, saying: Oh Nicholas, why didst thou hide thee from me? wherefore wouldst thou not let me know him, unto whom I was so much obliged? Thou hast helped me in my necessity; thou hast delivered my soul from hell, and the bodies of my daughters from infamy. if God had not moved thy heart, to do that which thou hast done, I and my daughters had liu●d in necessity, in infamy and shame, and afterward in the next world, we should have been cast into perpetual torment, and damnation in hell fire. By thy means God hath raised the poor out of the mire, and the needy from the dunghill: All the while the poor man talked thus he kissed the feet of S. Nicholas, and shed rears in great abundance.  
S. Nicholas was much displeased, that the thing he handled so covertly was made manifest; for he desired to have had it secret: and therefore he asked in way of guerdon of the poor man, to keep the pleasure he had done him secret: but his request was in vain. for as long, as the poor man lived (wheresoever he went) he published openly this act of the holy saint, and other such good deeds done by him to other, although this only be recounted in this place.  
The Bishop of the city, (who was uncle unto S. Nicholas) was exercised also in virtuous works: and among other things, having founded a monastery of religious men, thought Nicholas a fit man to be their superior: He moved it unto him, and with great difficulty he got him to yield, he was so humble, and so unwilling to take any charge upon him, wherein he was to have authority or commandment, yet continued he in that office certain years. then being desirous of greater perfection, he determined to go into a desert, but first he had a desire to visit the holy land. To this end, he was embarked, and having entered the voyage, the sky being clear, and the sea quiet he told the mariners, that shortly there would be a hideous storm, for he had seen the devil enter in the ship, with a naked sword in his hand, menassing to kill all the men in the same. Shortly after came the storm S. Nicholas had foretold: wherefore the Mariners reputed him for a holy man, and being out of hope to escape, they resorted unto him, requesting him to pray for them. So he prayed unto God, and the storm was assuaged.  
It befell in the same voyage that a maryner mending or dressing the sails, fell down from aloft into the ship, & died with the fall. All the mariners were sorrowful for it: S. Nicholas prayed for him, and he rose on his feet, without any hurt. He arrived in Palestina, and visited the place where CHRIST our Lord was Crucified, his sepulchre, and the other holy places: and being desirous to live retired in the deserts of Syria, he had a revelation from God, commanding him to return into his own country, for he would not have his service in the desert, but in some other place. S. Nicholas to obey this revelation, was embarked in another ship, & the mariners deceitfully carried him toward Alexandria; but when he came near thereunto, the wind changed, and against their wills, the ship came into a haven of Lycia his native country, unto which place they had agreed to carry him.  
When the mariners perceived this marvelous accident, they were amazed, and in great dread, and craved pardon of the saint, who returned unto his monastery, wherein he was received by the monks, with great joy: for they were grieved much with the former absence of their good father and pastor. S. Nicholas stayed with them a good space: but for that they honoured him much, and also because he knew that God would dispose of him otherwise, he determined to go unto the city of Mirrea, which was the head city of that province, being also very populous, and S. Nicholas thought he might have lived there unknown.  
It came to pass, that when as Nicholas came into the City, therein were assembled some Bishops of the cities adjacent, with the clergy of that city, to choose a Bishop for the same, wherefore every one made their prayers unto God, to give them grace, to make a good election: and it was revealed unto one of the Bishops (that was an anciant man, and of good life) that God's will was; that he, who entered first the church on the next day (whose name was Nicholas) should be elected by them to be Bishop of the city. The good old Bishop told his vision to the other prelate's, and the rest of the clergy. This caused them to remain all night in the Church; awaiting in the next morning to see him, whom God had elected unto that dignity.  
They were all in prayer, and the old Bishop stood at the Church doo●e, to see who came first into the Church. S. Nicholas had been at his prayers in his lodging from midnight, (as his custom was) and when day was come, he went unto the Church, and as he came to the door, the old Bishop came unto him, and asked who he was, and what was his name. the holy Saint answered with great humility, and said: he was a poor sinner, and that his name was Nicholas.  
The Bishop looking in his face, thought him to be a person worthy of great reverence: he respected also his name, which was correspondent unto the revelation he had, and said with a joyful and cheerful voice: My brethren come you hither, here is the Bishop: behold you this Nicholas: behold the man elected by God: they ran all thither, and liking his grave countenance, told the people of that had passed, and consecrated him Bishop (every man rejoicing thereof) so that he knew not how to resist them, thinking it to be the will of God, though it was much displeasant unto him, as he declared in his oration, wherein he manifested his great humility and sanctity.  
Assoon as Nicholas saw himself a Bishop, he reasoned thus to himself, saying: Nicholas, this dignity requireth another manner of life. Until this time, thou hast lived unto thyself: now, thou must live for the good of other men. The example of life that thou must give unto every one, must be such, that thou need not by talk to persuade thy people to be good. This the saint said, and if until this time he used in his life great mortification, and austerity, he afterward much augmented the same.  
His appatell was more course, he eat but once every day, but never any flesh, he would have something of holy writ read at his table: he spent the greatest part of the night in prayer and meditation, and the small time he slept he lay on the bare ground: he arose before day, and called up his priests, to sing hymns & psalms in the praise our Lord JESUS CHRIST. When the son arose, he went unto the Church, & there he heard divine service: the rest the day he bestowed in the affairs of his Church.  
He was careful that in the Churches of his diocese, there should be curates borne in the same village or parish, and that they were also learned and virtuous in their lives: These he assembled once every year in the month of September, and kept a Synod with them, making those ordinances, that were convenient for the good & profit of his flock, and took information of the public sins, that befell within their charges, and also of all needy persons: and then for the one, and for the other he provided remedy, in the best manner he could. For the relief and help of the poor and needy, he would resort unto known rich friends which he had, and they gave alms largely and bountifully: for that the good father in his house was very poor, & after he was Bishop he had not any thing to sell, nor to lay unto pledge: the books he had, were borrowed, for he would not have any thing of his own.  
For the necessity of souls, he had the judges & magistrates on his side, who having notice of any public crime, remedied the same. This good prelate desired to do the will of God in every thing. Although he was expert & skilful in the dispatch of affairs: yet he trusted not to himself, but took unto his counsellors two men well learned & grave, the one was called Paulus Rhodius, and the other Theodorus Ascalon●a: by the advise and approbation of these two men, he did all things.  
At that time the two most cruel tyrants and enemies of the name of CHRIST, Maximian and Dioclesian were emperors of Rome, persecuting the Christians withal extremity, either by themselves or by their judges. This persecution arrived at the last, at Mirrea, where S. Nicholas was Bishop. First they imprisoned the Christians, whom the holy prelate (zealously moved with the honour of God) exhorted and animated, and showed himself a defender of the Christians his subjects, and others under his charge; both in public and in private, reproving the tyranny and cruelty of the judges. whereupon they imprisoned him; but they were not so hardy, as to put him to death; doubting lest the people would make an insurrection: wherefore they only banished him.  
S. Nicholas being sent into exile, he found many Christians, who took very great consolation at his presence. The holy Bishop was not idle in that place: yea he served God in the best manner he could; no we comforting one, than an other, and exhorting them to support patiently the persecution, & hold them in their necessities to his power▪ but because God assisted him in his actions, some help and relief he gave unto them, for the which he was beloved of all them, with whom he conversed.  
The fury of that persecution passed away, and the golden age of th'emperor Constantin succeeded, and then S. Nicholas returned to his Church, all the people rejoicing for the same: and because Constantin had made an edict, by which he commanded the temples of the Idols to be thrown to the ground & in Mirrea was a most goodly temple dedicated to the goddess Diana, which stood still, because of the cunning workmanship thereof; & lest the people should raise a commotion, none durst lay on hands to demolish the same; S. Nicholas moved with zeal, and without respect of any, got together many lusty and strong young fellows, and he as their captain, guided them unto the temple, and cast it down even unto the foundations. Whiles they ruynated the walls, the devils were heard to howl and roar, for that they were expelled out of their ancient habitation.  
After this arose a new trouble against the Catholic Church by the Arryans, for remedy whereof a general Council was assembled in Nice, by the commandment of pope Sylvester then Bishop of Rome, and by the good diligence of th'emperor Constantyn. In this assembly, among the 318. Bishops, that were there, S. Nicholas was one, who by the means of the disputations he had with the heretics, and by the virtue of his continual prayer, wherein he desired the good of the Church, was a great cause that catholics prevailed, and obtained victory against the heretics, and that it was declared by the Council: That the son, one of the three persons, is of the same substance with the father, and is God as he is, for that is the state of the question, which was disputed between the Catholics and the heretics. When the Council was ended, S. Nicholas returned unto his Church, and then befell a great dearth.  
At that time a merchant had laden ships with wheat in Sicilia, intending to transport it into Spain. S. Nicholas appeared unto him in his sleep, and requested him to bring it into Lycia, and agreed with him for the price, and in witness of the truth, gave him three pieces of gold in earnest. The merchant awoke, and finding the three pieces of gold in his hand, determined to go into that country: & so he did, and sold the wheat according to the bargain made with the saint, and so the dearth of corn was remedied.  
At another time, there was a great scarcity of bred in that country, and certain ships laden with wheat passed by, traveling toward Constantinople. S. Nicholas requested the owners of the ships, to give unto him a 100 measures of wheat, out of every one; promising them, that when they came unto the unloding at Constantinople, they should not want any thing of their measure. The patrons and owners gave credit unto the saint, and gave the wheat unto him: whereupon two miracles ensued. One was: when they came unto Constantinople, they found no diminution of their measure they had laden: the other was; that the wheat which the owners gave unto S. Nicholas (although it was but a small quantity) yet was it so multiplied, that it sufficed all the people until harvest came. These things brought S. Nicholas to that credit and authority, that the clerg● and the laiety of his city, had a great respect unto him; and obeyed him, as if he had been the true owner of all their goods.  
It befell also, that the governor of the city called Eustathius being corrupted with money gave an unjust judgement against three young knights, in sentencing them to death. S Nicholas was at that time out of the city: for he was gone to pacify the inhabitants on the sea cost, which were up in arms, against certain bands of soldiers, which were to pass into Africa, by the commandment of th'emperor Constantin. These soldiers aggrieved the people (as soldiers use to do, as they pass on their voyage) and they were ready to fight it out. S Nicholas went thither in person, and all of them gave unto him great respect. He talked with the three captains, whose names were, Nepotian, V●rsus, and Herpilion, and brought the matter to a good pass, and ended the quarrel.  
In that place he was certified of the unjust sentence given by Eustathius: wherefore he forthwith sped him home, and came unto the city at such time, as the three wrongfully condemned persons had their eyes covered, and awaited, when the executioner would give them the mortal blow. S. Nicholas being come unto the execution, passed through the throng of the people, and coming to the executyoner, pulled the sword out of his hand, and then untied the three young men, and taking one of them by the hand, lead them all three away, none of the officers being so bold, as to resist him.  
Eustathius being ascertained thereof, and having a remorse in his conscience, went unto S. Nicholas, and kneeling before him, asked him forgiveness for that (he said) he perceived S. Nicholas knew certainly, that his sentence was unjust, since he was so hardy, as to take and rescue the prisoners, and also, for that he had at other times bidden him do justice, and to chastise them that deserved punishment. S. Nicolas reproved him thoroughly for this fault, and menaced to certify all things unto the emperor, if he ever committed the like fault, again.  
At this, the three captains of Constantin were present: who being returned from Africa (having archieued th'enterprise, for which thy we●e sent) were accused of some offence, at their coming home to Constantinople: & the issue was; Th'emperor gave judgement, they should be beheaded, according to their deserts, for their offences evidently proved against them; though the matter was falsely contrived by a justice of the city, who was bribed by the adversaries, to bring them to their end, were it right or wrong.  
When the three captains were certified, that on the next day they should die, they called to remembrance, that S. Nicholas had freed and delivered three innocent knights from death, in the city of Myrea. So they remained all the night in prayer desiring God to be merciful unto the, and beseeching S. Nicholas to help them in that danger. it pleased God to hear them; and to honour the blessed man. for, S. Nicholas appeared unto th'emperor in his sleep, and with a venerable aspect saluted him first; and then with a stern and gr●m countenance, said unto him: Arise up, thou Emperor, and deliver out of prison Nepotian, Versus, and Herpilion, for they be wrongfully accused, and be clear and innocent of those faults, which be imposed upon them.  
If thou dost not so, as I tell thee; I denounce against thee, as a messenger from God, most deadly war, in which shallbe destroyed thy nation; and thou, thy state, and family, shall come to utter ruin. Th'emperor was wonderfully afeard thereat, and said: who art thou, that dost menace me thus? The holy saint answered: I am Nicholas, Bishop of Myrrea, and withal vanished away, and went unto the justice called Ablanius, and threatened him after the same manner.  
On the morrow th'emperor, and the justice met, and conferred of their visions: and causing the three captains, which were prisoners, to be brought before them, th'emperor said unto them: Tell me, have you any skill in art magic? and they answered no: and wondering at the question, they demanded of th'emperor why he asked such a question of them. Th'emperor replied: Because this last night one Nicholas, I know not what he is, menaced me grievously, if I do not lay you go, and discharge you. The captains hearing this, kneeled down, and kissed the ground, and yielded infinite thanks unto God, and wept for joy. Th'emperor commanded them to declare this secret, and they told him to wit: how Nicholas saved the lives of the three young knights at Myrrea, and how they had recommended themselves unto him, and therefore he was come to help them. Then they declared to feature of the holy saint, and th'emperor perceived, that he was the same man, that he had seen in his sleep.  
These things moved th'emperor to review their cause more diligently, and having found than innocent, he caused them, which had accused them falsely, to be punished, and delivered them out of prison, and he gave them a book of the Gospels, written with letters of Gold, and a thurible (or senser) of Gold, and said unto them: Carry these things unto Nicholas, & desire him not to threaten me, but to pray unto God for me and my empire.  
The three captains went unto the holy saint: & when they came unto him, they fell at his feet, and publicly told the former history, and delivered unto him the present, which the Emperor had sent unto him. The holy saint was ashamed, and blushed to have these things told unto him publicly, wherefore he said: my sons, render thanks unto God, and not unto me, for I am a sinner. Then he called unto him aside the three captains, and told them, that they fell into those perils & dangers, for certain secret sins they had, & exhorted them to amend them, lest God punished them, with some more grievous punishment.  
The end of this holy saints life drew near, and he fell into a grievous infirmity, and being at the point of death, he lifted his eyes toward heaven, and he saw many Angels to descend unto the place, where he was. wherefore he began to say this psalm: In te domine speravi, and when he came unto that verse, In manus tua●, domine, commendo spiritum meum, he passed from this mortal life unto the eternal, on the sixth day of December, in the year of our Lord 343. His body was buried by his citizens, with great pomp, and with no less sorrow, for that they were deptived of such a pastor, and father.  
Asso one as he was dead, the Christians began to visit his sepulchre, with great devotion: And it happened, that certain Christians departed from the port of Tanais in a ship, to go unto Myrrea, to visit the sepulchre of the holy sait. When they w●re embarked, that devil, who had dwelled in the temple of Diana, which S. Nicholas had demolished, being wroth that he was expulsed out of his habitation, laboured all that he might, that the holy saints should not be honoured, nor visited by the pilgrims.  
This cursed fiend took on him the shape of a woman, carrying a great vessel of oil, and coming to the passengers, said unto them: I know you go to visit the body of S. Nicholas; I desire also to go in this voyage: but now I cannot conveniently. I pray you therefore carry this vessel of oil, to burn in the lamps upon his sepulchre: They, imagyning the devil to be a devout woman, took at her hands the oil, and sailed with a prosperous wind one day: on the second day there rose a great storm, in such sort, that they all feared they should be drowned: and when they were out of hope, they saw a venerable old man came close to the ship, in a little bark, who said unto them: The fear and danger you abide in this storm, is for your faults: Throw into the sea that vessel of oil, that the woman gave you, and you shallbe delivered; for it was the devil. Assoon as the oil was cast out into the sea, in the place, where the oil fell, was kindled a f●er, which made a great noise and a filthy stink. that they might easily perceive, it came from hell: The ancient old man told them he was S. Nicholas, and then vanished out of their sight.  
Memorable is the history of a child, son unto Ce●rone and Euphrosina, two devout persons unto S. Nicholas, who celebrated his feast every year. This their son was stolen away by the Agarens, people wholly given to robbing and spolying, who carried him prisoner to Babylon, where he was given unto the king, on whose table the child attended. On an evening the child remembered, that it was the day of S. Nicholas, on which day his father and mother made great feast; and then he began to weep. The king demanded of him, why he wept; he told him the reason. The king understanding the cause of his plaint, said unto him in scoffing manner: If this Nicholas be so mighty, bid him carry thee away out of thy captivity. The child had in his hand the king's cup, wherein he used to drink: and behold, in an instant, one took him by the hair of his head, and lifted him, and he vanished quite from the sight of the king, and of all the rest, and within a little time after, he was found in the Church of S. Nicholas, where his father celebrated the feast of the holy saint, also that year, with sighs and sobs, for the loss of their son: but when they saw him set free, they renewed their joy and devotion toward the holy saint.  
The same Authors that writ the life of this holy saint Nicholas, writ this story, that ensueth: An army of pagans, being vandalls passing from Africa into Calabria, made great spoil in the coun●trey, and carried away a great prey and booty: An Image of S. Nicholas, among other things, fell to the share of one of them, and when he came into his country, he asked of certain Christian slaves, what that picture represented. They told him, that it was the picture of a holy saint, called Nicholas, who, (though he was dead) did many miracles, and holp them that were devout unto him.  
This paynim was a usurer, who had taken a good some of money out of his chests; and hasty and important business calling him sudd●inly away, he had not time to put it up in the places appointed for the saffekeeping thereof: wherefore he said unto the Image of S. Nicholas, in this manner: Nicholas, be careful, & look well to the money that lieth here. When the paynim was gone forth, certain thief's got into the room, and stole away the money. when the usurer was returned, and saw his money stolen, he said unto the Image of S. Nicholas: Thou hast kept my money well indeed Nicholas; look to it, and see my money be gotten again, or I shall cast thee into the site, and burn thee. The thiess were gone into a secret place, to part the money they had gotten, among themselves.  
S. Nicholas appeared unto them, and threatened to punish them, except they did restore the money unto the true owner again: which they (fearing to be discovered and punished) did, even to the value of a penny. When the pagan saw this miracle, he was converted to the Christian faith, and divulged this wonderful work abroad: and hereupon all the Christiansin Africa, took great devotion unto this glorious saint. To this end did God permit the pagan to do such a thing, which, if it had been done by another, he had been punished by God for his fool hardiness: for the saints are to be entreated, not with braving words, and menasses, but with tears and submission; knowing, that for the one, we may be chastised, and for the other we may obtain mercy, as God useth to do by their means.  
The Venetyans say, that they have the body of S. Nicholas in their city, and recount a long history, how it came thither if it be so, they have good reason to esteem highly the grace and favour of God showed unto them, in grannting unto them the possession of such a rich treasure. It is said, that the translation of S. Nicholas was in the year of our Lord God 1086.   

The life of S. Ambrose doctor of the Church  
SAMSON that valiant captain, departing from his home unto the country of his wife, who dwelled among the Gentills, being gone a little out of the high way, found a dead lion, which he himself had killed a few days before; and the scripture saith, he found bees had made honey within him. Samson approached thereunto, and took some of the honey comb, and eat the honey, and carried part to his spouse.  
This lion signifieth S. Ambrose, of whom it is said: that, when, being a child, he lay in the cradle, there came aswarm of bee●, and entered, and came out of his mouth, as though they would have builded there. It is said, the lion was dead, for that when this happened Ambrose was not yet baptized, for he was not baptized until his consistent age. The honey of his mouth signifieth his doctrine, which was assuredly sweet and mellifluous, which JESUS CHRIST, (signified by Samson) gave unto his spouse the holy Church, appointing him one of her doctors.  
The lion of Samson remained always dead: but it happened not so unto S. Ambrose. for when time came, he roared like a lion, in taking the defence of God and his Church, not only against the A●ryan heretics (her deadly enemies) but also against th'emperor Theodosius, who was Catholic, whom he excommunicated, and cast out of the Church, because he committed a cruelty, & would not suffer him to enter into it, until he did penance therefore.  
The life of this glorious doctor, collected of Paulinus the priest, simeon Metaphrastes, Paulus Diaconus, The tripartite hisstory, Nicephorus Callistus, and out of his own writing, is in this manner  
SAINT Ambrose was the son of an honourable Roman, who was also called Ambrose. and unto him, being governor of France, with the title of Perfect, was borne this son. On a day, the infant Ambrose being in the cradle, there came on him suddenly a swarm of Bees; many of the which entered his mouth, and others went out. The nurse would have chased them away: but the father of the child forbade her, for he was much amazed to see it, and stayed to see the end thereof: the Bees rose then, and flew so high that they were out of sight. The father being astonished, said: God will do some strange thing by this child, if he live to it. This was a foretoken of his admirable eloquence and doctrine.  
It happened that the father of S. Ambrose died: and his mother, being widow, brought him to Rome, jointly with his sister, who had vowed virginity, and perpetual chastity. There was another damosel with her, that made the same vow, who, as Paulinus, who wrote his life, saith, was in his time an old woman, and living in Carthage: Ambrose being very young, seeing on a day that his sister kissed the hands of the Bishops and Priests, when they were at their house; as it were in jest, he reached out his hand to the women, and said: kiss ye my hand also, for I shall be a priest and a Bishop also. The women reproved him, but they excused him as a child, yet the end proved, that he said true.  
Ambrose being come unto the years of discretion, employed his time in sundry studies: in the which he made demonstrance of his sharp and quick wit; for he became famous in Retorique, and other sciences. He had a great liking to exercise the office of an Advocate, which at that time was the office of Rheto●itions: and he pleaded the causes, in the which he was retained, with such eloquence, that a great Nobleman called Probus, who was governor of Rome, made him one of his counsel, and bestowed upon him other honourable offices in the Ci●ty: in which he behaved himself so well, that the Emperor Valentinian, made him Governor of Milan, and Genova, cities subject unto the Empire of Rome.  
It is a thing considerable, that when Probus (in the emperors name) gave him his dispatch, he said unto him; Ambrose, take on thee this charge, which Valentinian hath bestowed on thee, and exercise it not as a judge, but as a Bishop. The meaning of Probus in these words was; that in the administration of his office, the should not be extreme and rigorous, but to use mildness, like a pastor or a Prelate. The words of Probus were not in vain: for Ambrose used that office with such prudence and disretion, that every one were very well pleased with his government, and he was also esteemed, and beloved of all men.  
It happened that S. Ambrose residing in Milan, Auxentius an Arryan heretic, and Archbishop of that city died: and because there was a commotion of the people, about the election of a new Bishop, (the Catholics desiring to have a Catholic Bishop, and the heretics labouring to have an Arrian) Ambrose went thither to quiet the people as a thing belonging to his office, and spoke to them, bidding them to choose them a Prelate, not with uproars and outcries, but with regated to the qualitive of the person, and to the conditions fit for such a dignity. Whilst Ambrose talked thus: a young child said with a loud voice: Ambrose the Archbishop. The people hearing this voice (esteeming it as the voice of God) was quieted and every one, as well the Catholics, as the heretics, said the same.  
The mind of Ambrose was not to take this charge on him, and therefore he departed away to his lodging in the manner of a flight. And to remove the good opinion of the people from him, and to make them dislike, he began to execute justice with more rigour, than he used in former times, and contrary to his mild nature also and because that would not serve, Paulinus saith, he made defamed harlots to come unto his house, not to do evil, but because he desired to diminish his credit with the people, and to give them occasion not to elect him to their Bishop. Nevertheless, because every one knew him to be right honest of his body, and also, because it was known to what end he did it, they were more instant with him to be their Prelate, crying all with one voice. Thy sin fall upon v●.  
Ambrose seeing, that the former dillingences were to small purpose, found out another devise, which was: he depatted out of the city seretly to go unto Pavia: and though he traveled all the night, yet losing his way, he found himself hard by the walls of Milan. The people understanding the same, took him, in a manner, by violence; & conducted him unto his house; where they set a watch upon him, that he should not fly. Then sent they unto the Emperor Valentinian to request, that he would confirm the election of Ambrose. The Emperor received the embassage with great joy, for it pleased him much to see, that the judges which he sent to govern the people, were such, that they deserved to be Bishops: whereupon forthwith he confirmed the election, and gave order, to effect the same.  
Whilst the people used this diligence, S. Ambrose was stolen secretly gain out of the city, and lay hidden at the farm of one Leontius, his assured friend, and a man of great authority in Milan. When the Ambassadors returned from the Emperor with his consent, and Ambrose was miss, a great forfeiture and penalty was imported by proclamation on them, that did not bring him out, if they knew where he was: so that Leontius, to avoid the forfeiture, told them where Ambrose was. The people ran in haste to the farm, and brought him unto Milan, and then Ambrose, thinking it to be Gods will, agreed unto the election.  
S. Ambrose was at that time a Catechumen only: and necessary it was he should be baptized: and for that the desired a Catholic Priest, this was the first thing that made the Ar●ians to dislikehim. After he was baptized, he passed by degrees, according to the orders of the Church: and on the eight day, which was on the seventh day of December, he was consecrated Bishop, and on that same day he was installed. The life of this saint was full of good examples. He was very abstinent: he fasted every day, except the saturday and Sunday: and when the feast of any Martyr was celebrated; he was very watchful; and spent the greatest part of the night in prayer: he also appointed certain hours in the day to that use: he would also be present at the divine service, in his Church; and at the same he was very devout and curious, adding and diminishing many things; so that at the last, he ordained a particular office for his Church. He composed many Hymns, Antiphonaries, and Responsories, some of the which are used to this day in the Catholic Church.  
Whilst the divine office was celebrated, he would have all the clergy very attended, and to use devotion: And to the end, it might be done with more decency and majesty, he would not permit that any lay or secular man should remain among the clergy, were they never so great and mighty: yea one time seeing the Emperor Theodosius to be place among the Priests; he told him, his place was not there, and that the purple garment made him not a Priest.  
The good Emperor obeyed, and replied not: yea the zeal and the Christian boldness of Ambrose did so please Theodosius, that on a time being in Constantinople, the Patriarch invited him, to sit in a seat in the quire among the clergy. The Emperor answered; that it was not his place: and that only Ambrose (of all that he had seen) deserved to be called a Bishop, for the zeal he had of God's honour, and of the reputation of his Church, having put him out of that place, whereunto the Patriarch did invite him: and with these words, he commended Ambrose, and reprehended the Patriarch.  
Moreover, this holy saint was busied continually in composing and writing of the works, whereof the Church maketh great use: all which he wrote with his own hand; and that he used to do even unto his death. He preached also ordinarily unto the people, and always he persecuted the Arrians, unto whom he was a deadly enemy. He reduced many unto the faith, and many he wholly converted: of whom, one was the great Augustine, who by means of his sermons, and private conferences forsook the sect and error, wherein he was drowned, for he could not be called an heretic, bacause he was not baptized. S. Ambrose himself did baptize him, and at his baptism they two did compose that can●cle used, and frequented by the Church in the time of joy, which beginneth with Te deum laudamus; S. Ambrose saying one verse, and S. Augustine another, even to the end thereof. This good Bishop baptized many other also, and (as S. Paulinus saith) the only travel to baptise so many people, was sufficient to hold five Bishops in work.  
Moreover, he was very careful and diligent in helping poor men, prisoners, and other needy persons. The gold and silver which fell to his part of his patrimony (being a great some) which he had, when he was made Bishop, he bestowed all, partly in ornaments of his Church, and partly to the poor: for at that time, his mother was dead also. He bestowed the possessions which remained unto his Church: upon this condition; that his sister might have the profit of them, during her life. He reserved nothing for himself, that naked and needy, he might the better follow CHRIST, that was poor and needy.  
This holy saint was of a noble and gracious condition: he laughed and was merry with them, that were merry; and also lamented with them that were in sorrow. When any man confessed unto him any heinous sin, he lamented so grievously, that he caused the penitent to sorrow, were he never so hard hearted. When he knew of any sin out of confession, he used great diligence for thee amendment, and that he did secretly. And many times he obtained his purpose, aswell by the means of his prayer, as of his mild correction.  
When he heard that any priest was dead, (whom he had known to be a man studious, and of good life) he received great sorrow thereof: and never ceased to lament for it. And if he was asked, why he did so; he would answer, there were two causes: the one was, because a man that worthily exerciseth the function of a Priest, was hard to be found: & the other was, because he was dead before him. Such was the life of S. Ambrose; and yet there were some that persecuted him. For the Emperor Valentinian dying, the Empress justina (who was secretly an Arrian, & had dissembled during her husband's life) began to discover he venom and poison, Valentinian her son, who remained Emperor in Italy, being very young: upon which ground this wicked woman began to persecute the catholics, and specially S. Ambrose, as the chief of them.  
One time, there was an election to be made of a Bishop in the City of Sirmium. The Catholics desired to have one Annemius a man of virtuous life to be Bishop: and S. Ambrose going thither at their request to further it, the election was made accordingly. But because the Empress justina being present, laboured that S. Ambrose should not consecrate him, but that an Arrian Bishop should; the people were congregated in the Church for that purpose: and on the one side sat the holy saint, and on the other side sat the Empress, with many Ladies and damosels attending on her, with other Courtiers.  
The Empress said to her Ladies, that she was heavy to see Ambrose do that office: whereupon one of her women, more presumptuous than the rest, (thinking to please the Empress therewith) arose and went unto the chair of the holy saint, with intention to bring him (as it were by force,) unto the place where the Empress sat; meaning to use some violence or abuse toward him, and to thrust him out of the Church. The mild Bishop, with patience putting the presumptuous woman from him, said unto her: Although I be not worthy of this place and office; yet it is not lawful, to put me away, and to detain me, from laying hands on this Priest. Well (said he) take heed, thou be'st not shortly punished by God. As S. Ambrose said, so it came to pass: for on the next day that wretched woman died, and the holy saint honoured her by accompanying her corpse unto the grave. The Empress, and the other Arrians beholding this accident, knew not what to do: and so S. Ambrose consecrated the Catholic Bishop, without any further disturbance.  
The holy Doctor went then to Rome; & as Marcus Marulus saith of him, he lodged in the house of a rich man, who boasted, that in all his life he had received no great misfortune of affliction. S. Ambrose called his cleargimen, assoon as he heard it, and said unto them: Let us departed from hence, lest unto us hap some evil with this fortunate man. and assoon as he was departed out of the house, they saw the earth to open, and swallow it, and all that was within it.  
At Rome S. Ambrose visited his sister, and that damosel (that kept her company) who now was ancient in years. This was that young woman that laughed at him, when he (being a child) did hold out his hand, that she might kiss it, saying unto her that he should be a Bishop: and the holy saint remembered her of it, when she kneeled down before him, requesting that the might kiss his hand.  
S. Ambrose also visited a great Lady (at his sister's request,) who desired him to say mass in her house. The holy man being gone thither, in the company of his sister, (there was brought to him a woman sick of the palsy in a chair,) and she besought the holy saint to pray for her: which when he had done, the sick woman kissed his priestly garment, and was healed.  
After this S. Ambrose returned unto Milan, where the Empress justina persecuted him grievously, using also both requests, and threats. Then with rewards she laboured to draw the chief men of the City, yea and the clergy also, as well as lay men, unto her opinion and partiality, against S. Ambrose intending to send him into exile.  
Matters were so prepared and wrought, that a rich man, and mighty called Eutimius, (but much more wicked) had prepared a chariot, in the which he purposed to set S. Ambrose by fair, or by foul means, and then to carry him unto banishment. This wicked man had so purposed, but God disposed it otherwise: for as Aman had made a gibbet whereon to hang Mardochey, and was hanged on it himself, so Eutimius was banished, & carried away in the same wagon he had made for S. Ambrose.  
This holy saint found the bodies of some Martyrs, which were laid in places uncomely and undecent: therefore he translated them into other places, where they were laid with more reverence; as the bodies of S. Geruasius and Protasius, and of S. Nabor and Faelix. In the translations of these saints were many miracles done; and many sick men healed. The Arrian heretics calumniated the miracles, and moreover said, that Ambrose had hired persons to feign themselves blind or lame, and that when they came near to the bodies of the saints, they feigned to be healed.  
It came to pass, that one of the most malicious cavillers thereat, was in the sight of them all possessed by the devil: who being within him, by the judgement of God, caused him to confess the truth which he denied, when he was in health aswell in the miracles of the saints, as also in the mystery of the B. Trinity, the wretch yelling aloud, and saying: That, which Ambrose preacheth, is true: and that, which the Arrians teach, is false, and untrue. Then many of the Arrians who by reason should have given credit to that apparent testimony, came unto him; and adding evil to evil, threw him into a pond of water, wherein the man was drowned.  
An other obstinate heretic, which was one of the most principal, was converted unto the true faith: And when he was demanded, why he changed his faith so suddenly, he answered; he had seen an Angel speak in the ear of S. Ambrose, when he preached; and tell him what to say.  
At that same time was discovered in France a tyrant called Maximus, who by a stratagem murdered Gratian, who governed France and Spain, all the life of Valentinian his father. And not resting content therewith: he marched against his brother called Valentinian, son unto justina, who then ruled Italy. The young man not daring to oppose himself in the field, fled with his mother justina (the mortal persecutor of S. Ambrose) and came to Constantinople, to demand succour and aid of the Emperor Theodosius: S. Ambrose went unto Maximus, who took upon him the name of Emperor; and requested the dead body of Gratiane to be bestowed upon him.  
Strange it was, that although the holy bishop went to talk with him, that was a tyrant; and also went for to obtain a favour of him; when it seemeth he should have used lovely words: yet did he with his accustomed, and Christian boldness, reprove him for his tyranny, and for the unjust murdering of his Lord. He also bade him to do penance for his sins: and because he would not obey, he excommunicated him, and gave order in all places of his Archbishoprique, where the Tyrant passed, that he should not be admitted to hear the divine office, and commanded all his priests under great pains none should be so bold to celebrate Mass before him, nor to converse with him. But above all, he foretold him, saying: that God would chastise him for his rebellion, as afterward it befell for when Theodosius came against him, he was slain by his own soldiers.  
After the death of Maximus, Theodosius went unto Milan; and there the jews complained of S. Ambrose unto the Emperor, for burning their Synagogue. The Emperor thought S. Ambrose had done them great wrong, and bade him to re-edify it at his own cost and charge. After this S. Ambrose preached before the Emperor, and reduced to his remembrance all his former life, and told him; he ought to remember, how from a poor captain who fled through Africa, for fear to be slain, (which was presently after the death of Valens the Emperor) God had advanced him to be Emperor, and bestowed on him many victories, and therefore he had reason to behold and mark well the reward, he should render unto God in restoring the Synagogue, and causing it to be builded for the jews, which were enemies unto God, and all Christians.  
When the sermon was ended, the Emperor said unto him: Art thou this day mounted into the pulpit to preach, & speak evil of me in mine own presence? Yea, said S. Ambrose, I have done it: but we will say well of thee in thy absence, to the end, that none do murmur of thee, for that thou wilt be partial, & favourable unto the jews, and build a Synagogue for them. Thus S. Ambrose dealt with the Emperor, and it was so effectual, that he forbade the re-edifying of the Synagogue.  
It was a notable case, and example worthy to be marked, ha● S. Ambrose did unto the same Emperor Theodosius, because of the cruelty committed in Thessalonica. There was at that time a great City in Maced●ry, inhabited by Christians, called Thessalonica; the usage was in all Greece, to have pastimes and p●●●es called C●●censes, in which ●a●ne horses in ●ace, some alone, and some in wagons, and great care men had to get the prize, which was given to the Victors: & because those plays were very delightful, they which were skilful in guiding the horses & wagons, were highly esteemed, & regarded.  
The time of these pastimes being at hand, it fell out that one of the wagoners which was to run for the wager, and was famous for his skill, and beloved of all the people, was imprisoned by Bulericus the governor of Thessalonica, under Theodosius; the cause was this, the wagoner was accused to have offended carnally with the governors page. The Emperor was coming in person, to be present at the pastimes, which were to be made. All the people thought the triumphs would be disgraced, if the wagoner (thus imprisoned) were not delivered: Therefore with one voice, they besought the governor, that he would upon their entreaty deliver him. He answering them arrogantly, and using some opprobrious words unto them, (with the which the people thought themselves wronged,) the raised a commotion, and in a fury took arms, and killed the Governor, and some of the emperors Court also in their rage.  
It happeneth many times, that the good subjection and obedience of subjects is turned into fury and uproar, when some small matter which they earnestly request, is to them denied, as in this present example. These doings displeased the Emperor exceedingly, (as reason was it should) but for that he had in his company some Prelates, (and S. Ambrose also, as some say) that besought him to pardon the multitude, he made promise by word, that he would pardon them. yet afterwards, being instigated by some courtiers, (who sometimes use to incense princes to wrath, when they ought rather to appease their anger) he altered his mind, and determined to punish the people, for the example of others, without course of law, or order of justice.  
And so when the people was in the city, busy and occupied to see the triumphs of that day, the armed soldiers, appointed by the Emperor, assaulted, and set upon them: and neither regarding age nor sex, massacred all that they met, old and young, little and great, innocent or culpable, Cittyzens or strangers: so that there were 7000. slain; although it be said, that the Emperor commanded there should be but 2000 slain. The miserable city remained moistened with the blood: and all the Empire of Rome was filled with the report of the cruelty.  
The first time, the Emperor went unto Milan, S. Ambrose, (unto whom this cruelty was much displeasant, for the offence committed thereby against God) was desirous to give remedy to the soul of the Emperor, but yet he doubted there might follow some scandal in reproving him, on a sudden: therefore he judged it were good to dissemble a while, and withal he would not see, nor converse with him: so that, when the Emperor approached near unto Milan, he departed from thence.  
The prudence S. Ambrose used in this case, may be an example for other Prelates, how to behave themselves with great Princes. And the desire of a good Pastor, much moved the mind of S. Ambrose, to reduce home this wandering and straying sheep: yet considering, that the Emperor was not of his diocese, & so none of his particular flock, and doubting a greater scandal might arise; determined, as is said above; and departed out of the city: by which he stayed himself, and refrained his Christian earnestness.  
Th'emperor being come unto Milan, and not finding the good prelate there, showed himself to be displeased. The holy saint wrote unto him an epistle; in the beginning whereof, he used mild words, and very lowly: but afterwards, he told him in plain terms, that he was departed, because he would not speak with him: for if he should speak that which was fit and convenient, he should be thought to pass the bounds of modesty; and if he should be silent not reprove him; he might be noted for a man, that winked at notorious faults, & sought not to give due and fit remedy unto them.  
In the rest of his epistle, he called to his mind the cruel massacre committed at Thessalonica, and willed him to do penance, and withal gave him many good admonitions, and rehearsed unto him many examples. At the end, he said plainly, that he durst not say mass in his Church, if he were present, and that he had a particular commandment from God, thus to do. Then concluded he the epistle with these words; my Lord, if thou believe me, behave thyself, as I advise thee: and if thou do not believe me, pardon this, that I have done in departing from the city, for I did therein make more account of God, then of thy displeasure.  
When S. Ambrose had written this letter to the Emperor, ●e thought, that when he had red it, it would have moved him to penance, and therefore he returned to Milan: but yet he would not visit th'emperor, accounting him as an excommunicate person. The more the holy saint estranged himself from his sight, the more th'emperor thought himself bound to seek unto him.  
Things standing in this state it happened, that one day S. Ambrose was revested to say mass in his Church: and it was told him, that th'emperor was coming to Church. The good Bishop went to meet him out of the door, and in the midst of all that proud and stately company, took him by the purple rob, & with the same liberty that he wrote he said to him, in this manner: Stay my Lord: for unto a man spotted and stained with such inhuman cruelty, and that hath shed so much innocent blood, it is not lawful to enter into a house consecrated unto God: and less deserveth he to be partaker of his mysteries, except he do penance first.  
I am of opinion, that thou takest no knowledge of the sin thou hast committed: and though the fury which drew thee headlong into it be past, thou hast not yet entered into consideration thereof, with the light of thy understanding, to see what a great offence thou hast committed. I suppose thy Royal estate, and thy Imperial majesty do hinder thee, and suffer thee not to see, and to take notice of thy heinous fault: but look down with thy eyes, and consider, that thou art a mortal man. Take heed lest thy royal vesture, thou wearest, do dazzle thy sight, that thou cannot see within thyself the fragility of thy flesh, of which thou art form, as other men are: if thou consider rightly of thy frailty, think also how great and mighty God is, that is the universal Lord of all.  
Fear him then, for thou art his subject: crave pardon of him, for thou hast offended him: and until thou dost this, be not so bold as to enter into his Church, nor appear in his divine presence; lest thou double thy sins, and provoke him to more wrath against thee. This say I on his behalf, and so I command thee, laying on thee this lawful punishment, by which the Church doth separate all them, which do not make satisfaction with due penance.  
Th'emperor gave ear attentively unto the words of the holy saint: and with himself considering the manner he had used toward him, in telling and reproving him; and taking it in the best part, judged that he had done with him, as a good prelate should do: and returned to his palace pensive and sad, as they be, which begin a new to feel the sorrow, which is caused by the remembrance of their offences, when they be represented unto a repenting soul. Theodosius remained thus certain months, and never entered into the Church, sighing secretly, and lamenting for his offence.  
The feast of the Nativity of our Lord approached, and the general of his forces called Ruffinus seeing his Lord pensive, asked him, what made him so discontent. Th'emperor fetched a deep sigh, and shedding tears, said: Ruffinus, the cause of my grief is this: I see other men yea slaves and bondmen enter freely into the Church, and house of God, and whensoever they come thither, they find the door open, and the entrance is denied only to me: unto me only is the Church door shut, and heaven gate also. You may go all to the Church to celebrate the feast of the nativity of our Lord: and I wretch being debarred, will remain here, and lament and weep alone.  
Ruffinus understanding the cause of th'emperors sorrow, said: My Lord, if it shall please you, I will talk with Ambrose, and entreat him to permit you to enter into the Church: for the sorrow, you have had, & the tears you have shed for the evil of which he reproved you, is sufficient. Theodosius answered: Thy words will do no good: for I know very well his constancy in virtue: he is not a man will omit any matters belonging unto God, for fear or dread of imperial majesty, or might.  
Notwithstanding these words, Ruffinus assayed how it would prove. And when he treated with S. Ambrose, he found him so constant and resolute, yea so ready and prepared to die, if violence were offered, for the defence of the authority of the church, that he forthwith sent word unto th'emperor to stay: but he trusting upon the former words of Ruffinus, was coming toward the Church. When Theodosius heard this message, he stayed not, but went forward, saying: I will go unto the Church, and there the Bishop shall tell me my fault, and enjoin me penance (if he will) as I deserve.  
S. Ambrose stayed for him without the Church: and when the Emperor came, he besought S. Ambrose in most lowly wise, to absolve him: alleging the example of David, who sinned, and yet God pardoned him. S. Ambrose replied: If thou settest David that sinned for an example; consider also that he lamented and did penance for his sin. The Emperor said again: I have sorrowed very much for the same: The said S. Ambrose; This is not enough, for thou hast committed a public offence, and thou must also do public penance. The Emperor said: I will, so that shall suffice.  
S. Ambrose said: I would have thee do another thing, which shallbe a remedy for thy wrath and indignation, for the time to come; viz. That thou make a law, that when thou, or any other Emperor, command any offendor to be put to death forthwith: that the execution be stayed, until thirty days be expired. Theodosius was content to do all, as the holy Bishop willed: and did the penance, with great sorrow and humility; and also made the law, which is extant to this day in the Codex justiniani: when this was done, he went to the Church.  
I have stayed some what long in recounting this accident: aswell, for that it appertaineth unto the story of S. Ambrose: as also, for that Theodosius was a Spaniard, and it is fit that the Spaniards should have knowledge of a man, that was so worthy to be Emperor, as Theodosius was: who though he sinned, did receive with such lowelines the correction and penance, imposed upon him, by a particular Bishop.  
Another notable thing happened unto S. Ambrose with Stilico Governor of Milan for the Emperor. The case was this: Certain public baiting of beasts being made in the high streets, the Governor thought the time fit to apprehend one Cresconius, who was fled unto the Church: for he much desired to punish him for certain faults he had committed. To effect it, he sent his officers, who came into the Church. and took out Cresconius, pulling him by force from the Altar, to which place he was fled for succour. S. Ambrose saw it, but could not help it, for he had but a few Priests with him at that time: wherefore he fell on his knees, and wept bitterly for the violence offered to the Church, not being able to remedy the same.  
The officers led the man away: and having put him safe in prison. came to see the sports, where they found Stillico, and certified him of that they had done. They had not yet told all their tale, when two Leopards set upon them, and for all the rescue and defence that could be made to save them, they tore them to pieces, and put the Governor to great fear: who incontinent commanded the prisoner to be restored unto the Church, and to be set free, and he made satisfaction for the violence committed.  
Many other things God did by this glorious saint: for with his prayers he healed many sick men, delivered many men that were possessed, many were by him converted to the faith, and attained unto salvation.  
The fame of this holy saint was spread over all the world, and people resorted from far distant places to see him: as did Fridigildis Queen of the Moravians, who was a paynim, and having heard marvelous things spoken of S. Ambrose, and desirous to be a Christian, went to visit him, and to crave of him a rule, which she ought to believe, and how also she ought to live.  
The holy saint converted her, and satisfied her in every point, and especially he appointed her to procure, that her husband should keep peace, and be in league with the Romans. And so she departed after she was baptized into her country, very well pleased.  
The end of the life of S. Ambrose approached, whereof he had a revelation long before: & so he had found that he should die about Easter. Being sick in his bed, Stillico the Governor of Milan said; that the death of this man menaced the ruin and destruction of all Italy. then called he some of the chief men of the City, and bade them to speak unto S. Ambrose, and to exhort him to pray unto God for the prolonging of his life, for the great good they received by him. The Citizens went unto the holy saint, and did their message, and he answered: I have not lived so among you, that I should be ashamed to live, and I have not served such a Lord, that I should be a feared to die, and therefore I put myself wholly into his hands: His holy will be done  
S. Ambrose was now at the point of death, and two deacons, that were in the same chamber (although a good way from him) talked to themselves in a low voice, who should be Bishop after him. One of them said: Simplician should be Bishop for that he was a man of very good behaviour, and an Abbot of a monastery unto whom S. Augustine was a very dear friend. Whilst they talked, S. Ambrose said aloud; He is old, but very good. The deacons were much astonished: seeing him, to hear their speeches: and after his death, by the relation the two Deacons made of those his words, Symplician was elected Bishop.  
When the holy saint was at the last point of death, there was in another room Honoratus Bishop of Vercellae, who heard himself called by one that said to him; Run, for it is time now: He hearing these words, went to the place, where the holy saint was; and gave unto him the B. Sacrament, which he received with very great devotion. Then laid he is arms across, and said his prayers; and in saying of them, he rendered up his soul unto God, on the fourth day of April, about the year of our Lord 400. in the reign of the emperors Valentinian and Theodosius, after he had been Bishop 20. years.  
The Catholic Church celebrateth his feast, on the 7. day of December, which was the day he was consecrated Bishop, which is done because those other days, for the most part, fall in the holy week, or else Easter.  
His body was buried in the same City of Milan in his Church. God did many miracles by means of this saint after his death, even as he had done many whilst he lived. Let us all prey unto God, that by the merits and intercession of S. Ambrose, he would make us partakers of his heavenly glory Amen.   

The immaculate Conception of the mother of God.  
GREAT was the indignation, that the potent King Assuerus had conceived against the jews, that were in his Realm: whereupon he made a law, by which he commanded all the jews to be put to the sword. And to the end, none should appeal from this, nor entreat for them, he made another law, by which he commanded under pain of death; that for certain days, none should be so hardy, as to come and speak unto him, except he were by him called.  
The beautiful and wise Queen Ester, understanding what the King her husband had decreed, desired to go and entreat for the people: yet feared to be the first to prove the rigour of the law, if she came to the king's presence, before she was called. But at the last, her pity overcame fear. She adorned herself in rich and costly apparel, she set on her head a royal Crown, and accompanied with two Damosels, one of the which led her by the hand, and the other held up her train, she came into the place, where the King was: and lifting up her eyes, she was in great fear, so that she swooned, and fell unto the ground.  
The king seeing that: stood up, and sustained her by the arms, that she might not fall: and then touched her with the rod of Gold, which he had in his hand, in sign and token of clemency and pity, and said unto her: Be not afraid my sister, for the law was made for others, not for thee. Hester was somewhat comforted, seeing the king so mild and gracious toward her, and craved pardon of him for her people, and obtained it.  
This figure is very fit and agreeable to our purpose, for the Immaculate Conception of the most B. Virgin Mary. King Assuerus signifieth our Lord God, who published a law against all mankind, for the sin of the first man, and because all men are borne in original sin, the law would therefore, that they should be deprived of his sight, & thrust out of his presence. This law being promulgated, God concealed himself, and would not permit any humane creature to see him, as Esay the Prophet said: Indeed thou art a hidden God, and th●re is no man that hath seen thee.  
Queen Hester, which accompanied with two damosels, went with such fear unto the king, signifieth the mother of God, whose chief attendants were chastity and humility. When therefore this Queen was to be in this world and her soul was infused in the body organized, and fashioned in the womb of her mother Anna, by little and little, it had fallen into original sin, and therewith been distained, if the King Assuerus had not prevented it: God hasted to it, and sustained it with his arms, by preserving it from all spot of sin, and telling her, that the law was not made for her: whereby he would infer, that he exempted her from the general law, by the which all other are conceived in sin. Then bowed he the rod of gold, & touched her therewith, which signifieth the person of the word.  
The Virgin was touched with the rod of Gold, when God was made man in her sacred womb, for to that end God preserved her from sin, that she might be the worthy mother of his only begotten son. The king Assuerus bade her also to crave a grace and favour, and she was not slack therein; yea all mankind receive especial favours of God, by the merits and intercessions of this most pure Virgin.  
I also hope to receive of her, one particular grace, which shall be this, that by her means, her Son will grant me grace, to entreat truly of the misery of the pure Conception of his mother. Wherefore, for the understanding thereof, I say: That.  
OUR Lord God having created our first fathers in his favour and friendship, he enriched them with gifts and graces natural and supernatural. He gave unto them the Lordship and dominion over all corporal and earthly creatures: he clothed them with original justice, which was a gift granted not only unto Adam, but also unto all his posterity: he gave unto him a most blessed house, which was the terrestrial paradise, a place full of felicity and content.  
And because Adam seeing himself so rich and honoured, should not have occasion to grow insolent and proud, he gave a precept unto him, (as a paying or owing fee and vassellage, by acknowledging God for his Lord) which was: he forbade them to eat of the fruit of one only tree in the garden. Adam broke the commandment, and offended him; for the which God did chastise him exemplarly.  
There was a public act, or arraignment made, in the which were present the three divine persons Angels, and many other creatures. Before all these were Adam and Eve brought as public penitents, in body, with their heads uncovered, and in place of fetters their guiltiness (which the divines call Reatus) which remained in their soul after they had sinned, and was like a cord which tied them. In steed of a taper, which public doers of penance carry in their hand, served natural reason, which notwithstanding had lost for the most part, its light by their sin.  
In this manner were our first fathers produced, and accused before the judgement seat of God: and being examined of their sin, Adam confessed it, yet he laid the fault upon Eva; and Eva likewise excused herself by the serpent. The guilty persons having confessed their offence, they were sentenced so, that from that time they began to die. Their goods were confiscated, and they thrust out of the terrestrial paradise: their posterity were proclaimed Traitors, their discendents that were borne of them the children of wrath, and disfavoured of God.  
And wholly to execute the sentence against Adam, there was a degradation made of him; for he lost (as we may say) the red or inflamed Vestment of charity, the Stole of immortality, the Maniple of original justice, the Girdle with which reason restrained sensuality, the white Albe of innocency, and the Amice, which was as a helmet of fine temper, with which he defended himself from the temptations of the devil.  
This degradation of the person of Adam being performed; holy writ saith, that God gave unto him and Eva certain short garments, which was as the habit of public penitents; and from these our garments fetch their original. It were well that so great regard were not had of those garments, and that men and women were not so proud and curious of them.  
This was then the chastisement God inflicted upon Adam, of the which some lighteth on his posterity, as this universal law, that we be all conceived in original sin, and borne the children of wrath. This law was promulgated in the world three times; first in the law of nature; secondly in the law written; and thirdly in the law of grace.  
job was the trumpet of the law of nature: but first preceded the music of the trumpet conformable to the law: for the law was rigorous & the music rigorous, as thunder, storms and thonderbolts, which fell on his flocks and herds of cattle and killed and consumed them all. The miserable man being thus afflicted, and oppressed with infinite adversities and troubles, opened his mouth, and said: Let the day, wherein I was borne, perish; and so let the night also, wherein I was conceived: let that night be turned into darkness, and be filled with misery and bitterness. The Holy Ghost saith, that job did not sin in saying these words, whereby it is evident, that job did not curse the day, wherein he was borne, nor the night, wherein he was conceived: but he cursed the original sin, for that he endured and suffered so many troubles and adversities, because he was conceived and borne in original sin, which is the fountain and spring of all evils.  
The trumpeter in the law written was David, who saith in one psalm: My mother hath conceived me in sins, as if he had said: That which I say of myself, I say also of all them that are borne, and shall be borne.  
S. Jerome in his translation doth not say sins, but sin; although it be all one, and the self same thing: for the original sin in Adam was one sin only, and all men commit it in him. This sin is called in the plural number, because it is the occasion of all the sins committed in the world. The denouncer of this law in the law of grace was S. Paul, who writing to the Romans saith All have sinned and have need of the grace of God.  
Hitherto we have showed the publication of the law: now let us see how it comprehendeth the posterity of Adam, & if there be any exempt from it. To this I say, that although the soul of itself is not distained, because God created it; yet assoon as it is infused into the body, at that very instant that they be together body and soul, that creature is one of the posterity of Adam, and per consequens, the child of wrath: and is in original sin. Of this JESUS CHRIST was free and clear for that he was the natural son of God, and by the same, of nature Impeccable. He was also free of this sin, for he that contracteth this sin, must descend from Adam by natural propagation, as to be borne of a woman by the work of man. And CHRIST though he was borne of a woman, yet was it not by work of man. So that he descended from Adam after the corporal substance, as the divines say, which is the same we have said to wit: that CHRIST was borne of the virgin Mary, and was conceived without original sin.  
After JESUS CHRIST, I say the same of the B. Virgin his most holy mother, that she was conceived without sin: but not for the reasons spoken before of the son; but by grace, and especial privilege, which it pleased God to grant unto her. This is confessed in celebrating the feast of her conception, to wit, that there was not a moment nor instant, in which her soul was in the disfavor of God: but that as soon as she had her being, she was gracious in his eyes, she was fair, and without any spot. That this is so, may be proved by many reasons and congruencies very efficacious.  
One is; that of, and from original sin, arise two damages and losses, which be the effects thereof. The first is, the rebellion which we have within ourselves, making us to be slow and negligent to do good, and diligent to do evil. This saith S. Paul, writing to the Romans': I feel a law within myself, I feel a subjection, an enemy, who hindereth me, and will not let me do that, which reason willeth. The other damage is: that we are subject to corruption, and to be turned to dust, after our death. This said God unto Adam, assoon as he sinned: Thou art dust, and to dust shalt thou return.  
So that, these being the effects of original sin, and not being found in the most B. virgin, as indeed they were not, it is a necessary Consequens, that there was no sin in her. That these two defects were not found in her, of the first, it is a thing certain, and the doctors confess it, to wit: that in her, that biting dog, who is called by the divines, Foams peccati, was quite quenched and tied, and therefore she had no inward temptations, but most assured peace and quiet, in such sort, that though she had appetite and sensuality, yet did they never annoy her, but were always subject unto reason. And hereof it cometh that she committed not any sin, either mortal or venial in all her life.  
She never spoke idle word, she never was wroth (out of reason,) no not, when she saw her son hang on the Cross, and that the officers, and other soldiers who stood about him, scoffed at him, haled him, and used reviling and opprobrious words to him. This would have moved any man's heart unto indignation: yet the B. Virgin was not wroth with them, nor gave unto them any evil language, whereby to commit sin; and this is the common opinion. We may then say that in her was not that spot of original sin.  
And that her body was exempt (on the other side) from being converted into dust, it is the tradition of the Catholic Church, that her body and soul was assumpted into heaven. Then if the effects of original sin, which be found in them, that are stained therewith, were not in the virgin; it followeth that she had not that sin, and that her Conception was most pure.  
The other reason is this; That either God was able to preserve the B. Virgin from this defect, and would not do it; or else, that he would have done it, and could not. If you say, that he was able to do it, and that he would not; herein you put want of will to be in God, that he would not do unto his mother all the good, that he could: and this you may not say by any means. Then if we say, that he was willing, and could not do it, in saying so, great prejudice is done unto his omnipotency, yea it is great blasphemy. Let it be said then, that he was able, and would do it, and that really he did it.  
Moreover the greatest dignity, that God could impart unto a pure creature, was to make her his mother: and this so rate and singular gift was bestowed on the Virgin Mary. Why then having bestowed so great a benefit on her, should he deny her the grace of preservation, which was fitting and convenient for her? He exempted and privileged her from the pains of childbirth, and from being turned unto dust: which be general laws: was it not also reason that he should exempt and set her free from original sin? Eva, who was the cause & occasion of all our evil (as S. Anselme saith) was created in grace: is it mere then, that Mary by whom we have had so great good, should be thought to be conceived in sin? Moreover, they which be conceived in original sin, be called by the Apostle children of wrath, and slaves to the devil: and to say so of the most B. virgin, is a thing most inconvenient.  
Further a good son ought to do to his mother all the honour, that he can: and in not doing of it, it seemeth, he doth not intyrely fulfil the precept of God, to honour his father and mother. Our Lord JESUS is the true Son of the glorious Virgin: and it is fit he should do that for his mother, that any other good son would do to his mother. And though the B. Virgin was preserved from it, therefore cannot we say that CHRIST was not her Redeemer: for that in preserving of her, she was more deeply redeemed: for there be two manners of redemptions, one preservative, and the other sublevative, or restoring. The first is more excellent than the second; for it is evident, that one shall be more obliged and beholden to him that sustaineth him, that he fall not into the dirt, and mire; then unto him, that lifteth him up out of it, and then wipeth his .  
Likewise if God caused a Temple to be builded, the most sumptuous and stately, that ever any was in the world, wherein to set the Ark of the testament, which (for that it was to conserve the Manna, the table of the law, and the wand wherewith Moses did the miracles) was to be covered with most fine Gold within, & without, & to be made of incorruptible wood: more just it was that God should give rare, and sovereign perfections unto the bowels and womb, wherein he would enclose his son, and where his divinity should inhabit in a manner ineffable. If God commanded the children of Israel to be sanctified, when they desired to come and talk with him; it shall be then very just, that she who was to be the mother of God, and clothe him with his humanity, should be adorned with singular purity.  
God conserved the garments and shoes of the Hebrews in the desert for the space of 40. years, so that they were never torn; which thing he did for his honour: & much more fit was it, he should preserve the soul of his mother, to the end, she should never fall out of his favour, or be without grace.  
joseph made all the land of Egypt, tributary unto King Pharaoh, except the land of the Priests, signifying, that our Lord & redeemer ought to exempt from the tribute of original sin, the B. virgin, with whose flesh, the true Priest after the order of M●lchizedech, should be clothed. Our holy forefathers, though they spoke many great commendations and praises of the B. Virgin, yet said they not that she should not be conceived in original sin neither hath any ancient Counsel made any decree, or said their opinion in it.  
This came to pass, because God hath not declared all thing together at one time unto his Church nor unto the faithful: neither was it convenient to be so. Therefore he said unto his Apostles, after he had declared great matters unto them at his last supper, as S. john writeth: I have many things to say, but yet you are not capable of them, your understanding is not able to conceive them, the holy Ghost shall reveal them unto you. This was true, for when the Holy Ghost came, he declared all things, that were fit for that time, and continually doth declare, and manifest things.  
Those which are now laid open, do not contradict that which was discovered before, yet are not all things which were before hidden and darkened with a cloud, discovered and opened all together; for some Counsels of our times do declare some things belonging to faith, which our forefathers did not. And so the saying that the mother of God was conceived without sin, was hidden and secret many years; which was a thing not without cause. The reason might be this. That the common people was ordinarily so devote to her, that if it had been published and affirmed in former times, when things were not so well declared, and when that they which had erred, could not so well have been instructed and reform, as it is fit they should in such a case, it might have been that the B. Virgin should have been adored for God.  
To avoid this inconvenience, it seemeth good reason, this secret should be kept close. At this present time, the Church hath opened this secret in giving leave that we may hold and believe, that the glorious Virgin was conceived without sin. And when the Church granteth this licence, is it not necessary for us, which be so much obliged to her, and travel to serve her, to seek out such reasons and means how it should be? And so much the more, for that beside the former reasons alleged, there be many more, which ought to enforce any curious person, or man of an indifferent understanding.  
The first is, that though the ancient fathers say not in plain words, that the B. Virgin, was conceived without sin, but rather seem to infer the contrary, for it was conformable to their time: yet is it most sure, that if they had written in our time, they would have said and written otherwise, then that they now write: for all that, I say, they all, namely S. Bernard, give a note touching the Virgin, saying: that whatsoever is honourable and and can be said in praise of any saint, aught to be attributed unto her with surplusage and advantage.  
But being so, as it is said that many saints after baptism sinned not mortally, as S. Nicholas S. Bernard, S. Thomas Aquinas and others: If it be said (which is an Article of the Catholic faith) that S. john Baptist and jeremy were sanctified in their mother's womb, it is apparent by the rule given, that this, and much more may be said and believed of the B. Virgin. Then she was not only sanctified in her mother's womb, but also preserved from all sin.  
He spoke not much from the purpose, that said: That when JESUS CHRIST said by S. john Baptist, that among the sons of women, there was not a greater arose than john Baptist, though the Greek text saith, no prophet, yet the Latin text, (from which it is not lawful to appeal,) saith: none borne of a woman: them the B. Virgin being greater and more holy than john Baptist (as all confess and grant) when our Saviour saith none arose, she is excepted, for she never arose because she never fell.  
The other reason is, the holy Catholic Church celebrateth the feast of the Conception of the B. Virgin, not with the title and name of sanctification, but of Conception, which was on the 8. day of December. And this is not instituted for particular Churches to celebrate, but it is instituted to be kept generally in all Christendom, since the breviary of Pius 5. which is received by all the Church.  
Finally I conclude, that among all the feasts solemnized of the B. Virgin, none is so solemnly celebrated by the faithful, as this is, and that is done to show her virtue & nobility the more thereby, and in respect of the great good which beginneth this day for us all. Let us also consider what a great main we should have had, to have wanted the glory that we shall receive by her company in heaven. And though that the essential glory of the saints proceed from God, yet receive they also a very great accidental glory from the company of the B. Virgin. for though the estate of the kingdom dependeth of the King; yet always, or for the most part, particular feasts and triumphs, as justs, tourneys, dances, masks, and other pleasant shows, are made for the honour of the Queen, and of her Ladies and damosels. So also is it in heaven, but in another manner, it is clear that there is accidental glory, with joys and triumphs, continually made, for the mother of God.  
But we wretches here in the world, what should we do without the glorious Virgin? to whom should we have recourse in our troubles and necessities? Who should comfort us? who should give us help? who will show themselves so pitiful and merciful, as this glorious Virgin, when we call upon her devoutly? how great our lost and damage should be without this gracious mother, may be known by the great joy we ought to make this day of her conception, in the which she began to have her beginning in this world.  
Let us then rejoice and solemnize this day confessing ourselves devout to this B. mother, and her pure Conception; that, as many have been favoured by her, that have done so, some being delivered from most dangerous perils, and others having obtained particular favours; So we also being delivered by her means from our offences & faults, may merit to obtain everlasting life. Amen. Spa: Cesar Baronius saith in his martyrologue; that this feast was first celebrated in England and after at Lions, and then in other countries.   

The life of S. Melchiades Pope and Martyr.  
WE read in Leviticus, that God commanded; that salt should be put in all their sacrifices & if that any offered sacrifice, and did not put salt, therein, it was not grateful unto him, neither did he accept in. In ihis our Lord would give us to understand, that in all our works, though they be good in themselves, yet must they be done with prudence, for if they be done otherwise, in steed of serving him, they shall offend him.  
Almese is a good thing, yet of one give almose unto a strager, and let necessaries in his own house and for his children be wanting, this pleaseth not God. Good and holy is prayer, but if one kneel on the ground to say his prayer, and shall leave undone something, unto which he is bound this his work shall not be altogether good. One cannot deny but the communion is a very holy thing; nevertheless, if one, that is wicked & hath a conscience clogged and burdened with mortal sin, will ●et comnunicate, he doth lose more thereby, than he gaineth Fasting is a good thing, but he tha● will f●st, as do the jews and the moors; in st●ed of doing the action of a Christian he shall give a sign to be a painime. And therefore we should do well to put the salt of prudence in all our works.  
The holy pope and martyr Melchiades considering this, made a decree, by which he commanded; that the faithful should not fast upon the sunday and thursday, for that on one of those day●s the jews fasted, and the moors on the other, and a Christian ought not only avoid to be a moor or a jew, but also to make any show to be such a one. The not fasting the sunday remaineth in general use; but that of Thursday is grown out of use. The Christian w●en he fasteth aught to have the intention pure, not to do inwardly as the jews and moors do, though be doth the same thing outwardly that they do. The life of this holy saint, was written in this manner by Damasus and other Authors.  
Melchiades the pope was an African, and succeceeded Eusebius in the papacy. From the time of S. Peter unto his popedom, there had been 20. pope's, which had been martyred for the faith of JESUS CHRIST. There is extant an epistle of Melchiades, written unto the Bishops of Spain, in the which he showeth himself to be a godly and learned man. In that epistle he saith: that all the Apostles acknowledged S. Peter to be their superior: And by cause those Bishops bade moved a question, which was the greater sacrament, Baptism or Confirmation? he answered: saying, that Baptism is of greater necessity; for that without it, none can be saved: but that confirmation was of greater dignity, for that none give it, but a Bishop: And then he reciteth unto them the effects of the one and the other sacrament. Moreover he treateth of the great profit the Apostles received by the coming of the holy Ghost, and how great the goods be, Christians attain, by receiving the holy Ghost in Baptism, and then in Confirmation.  
In the same epistle, he ordained that, which is already aforesaid: viz: that Christians should not fast on the sunday and thursday, to avoid the imitation of the jews and the paynims.  
Melchiades found in Rome many heretics of the Manichees, against whom, he ordained many things appertaining to the offerings and other duties to be done in Church.  
Some Authors say, that in the time of this pope was celebrated the provincial council of Neocesarea, (which is at this day called Trapezunda) in which be ordained some things pertaining unto the state of the Church, conformable unto that time.  
Lastly Melchiades, having governed the Church as Damasus saith 3. years, 7. months, and 8. days, & having given holy orders one time in the month of December, and ordered 6. priests, 5. deacons, and 11. Bishops, was martyred in the time of the emperor Maxentius, about the year of our Lord 304. Some say that Maximinus did put him to death: but in my opinion they are deceived. for that Maximinus persecuted the Christians in Alexandria and Egypt and not in Rome: for there Maxentius always remained, and used intolerable cruelty, until the time that Constantine deprived him of his Empire, and of his life also.  
The Church celebrateth the feast of this pope on the 10. day of December: and his body was buried in the Churchyard of Callistus in the Via Appia   

The life of S. Damasus Pope and Confessor.  
THE prophet Malachy said: 
Cap 2.  The lips of the priests ought to keep wisdom, and the law must be learned from their mouths: for he is the Angel of the Lord God of Hosts. These be the properties of a good priest. And for that S. Damasus was really good, this sentence fitteth and agreeth unto him. For the prophet saying, that the lips of the priests ought to keep wisdom, he would infer, that they should be wise, and so was S. Damasus. That the law must be learned from his mouth, this also agreeth ●oh●m, for that he expounded many important things of the faith, there being celebrated in his time divers counsels in which many things appertaining to the faith were determined, which he approved. That the priest is the Angel of our Lord, agreeth most fitly unto S. Damasus, for that his life was Angelical, chaste, and honest. The which taken out of the ●ontificale, and other grave authors, is as followeth.  
POPE Damasus was a Spayniard borne; the Son of one Antonius. It is hard to say for certain of what province thereof he was. Doctor Beuther in the history of Spain, saith he was of Taragona. Ma●yneus saith he was of Madrill, and that in the Church of S. salvator of that city, there is some letters that say so. Vaseus saith he was a Portughez and borne in Guimaranes a place in the country called Beyond Duero and Minio three leagues from Braga.  
There is no particular knowledge of his life (and for what cause he came to Rome, and what he did there) until he was Pope: only it is said, that Liberius his Predecessor being banished from Rome, he never abandoned him: and he took such kindness at his charity, and consolation at his words, that he told him he should be his successor in the chair of S. Peter after his death. And that, which the good Pope Liberius said, came afterward to pass.  
Assoon as Damasus was elected Pope, there fell great contention between those his electors, and the friends of Vrsicinus the deacon. They fell from words to blows, in the cathedral Church of Licinius, so that many were wounded, and some slain, on both parts. The which (as we may well believe) happened against the will of Damasus. When th'emperor Valentinian was certified of this uproar and tumult, he took order to displace Vrsicinus: whereupon Damasus was confirmed peaceably in the Apostolic dignity. Of this schism & of this broil mention is made by S. Jerome, Ammianus Marcellinus, Ruffinus, Theodoretus, Sozomenus, & the other authors of the ecclesiastical histories.  
After a few days, the faction of Vrsicinus seeing they could not prevail against Damasus this way, suborned two lewd men, that were deacons, the one was called Concordius & the other Callistus, who accused the holy Pope of Adultery. He was enforced to defend his cause publicly, which moved him to call a council of. 40. Bishops, to be kept at Rome, who treating of his cause, found him innocent, and without fault, and condemned his accusers, & cast them out of the bosom of the Church. In the same Council, with consent of the fathers that were present therein, it was ordained▪ that the punishment du● unto the accused (if he were not found guilty) should be inflicted upon the accuser, if he failed in his proof.  
S. Damasus was a famous Pope, and did many things in the defence of the faith, & in the government of the Church, for the which he is commended diversly by all the writers of that time. Theodoretus saith that Damasus was an admirable man, and worthy of soverein praise, and adorned with the splendour of many virtues. S. Jerome, writing unto Pammachius, among other praises of Damasus saith, he was a virgin, as a true Pope of the Church pure, & without spot. S. Ambrose saith, that Damasus was chosen to the papacy, by the ordinance of God. The fathers of the sixth Constantinopolitan Council call him the Adamant of the faith, for his firm constancy, against divers heresies.  
In the time of S. Damasus, was celebrated one of the four General councils (of the which S. Gregory saith: that he reverenced them, as the four gospels) and this was the first Council of Constantinople, in th● which were assembled. 150. prelates in the time of th'emperor Theodosius: and they all with one consent confessed the faith of the Nicens Council, and condemned Macedonius, and other heretics, and Damasus confirmed all the decrees of that Council. In his time was celebrated another Council at Aquilegia also. This good pastor laboured, not only to destroy the heretics and heresies, but also to take away the abuses, which had crept into the Church: & this was one.  
From the time of the primitive Church, there was a kind of priests, who served in the place, where was few people, as in the villages. These kept company with the Bishops, and were called Chorepiscopi, and at that time, they were thought to be convenient and fit to be there. for a principal charge of the Bishops was, to provide things necessary for the poor, and to distribute among them the goods of the Church, in helping the sick and needy. And because the Bishop alone could not perform all things with his own person, he had need of some others to help him. These Chorepiscopi, though they had not a greater function or degree th●n other priests, yet they began to intrude themselves (upon p●ide) into some things appertaining only to the office of a Bishop, as to consecrat deacons, subdeacons, nuns, Churches & Crisme. wherefore it was fit to remedy and take away the abuse. And so the Church by a public decree, ordained: that the Chorepiscopi should be taken away, considering that our Lord JESUS had only Apostles, whom the Bishops represented; and disciples, represented by the priests. And that there was never any such order in the Church, different from others: wherefore the holy Pope Damasus in one epistle (among many which he wrote)) saith: that in the Catholic Church there neither be, nor aught to be any Chorepiscopi as needful, yea rather the contrary is true, and the holy Canons are expressly against them. By this diligence of the holy Pope, grew in the Church of God, a universal peace and repose, th'emperor Theodosius helping thereto, who was in like manner a Spainiard, borne in Italica, a city not far from Civil. This quiet repose of the Church gave time and means to the good Pope Damasus, to build some Churches in Rome. As he builded one, to the most blessed martyr S. Laurence, with a goodly palace, which until our time serveth for the Pope's Chancery, and is called S Laurence in Damaso. he builded another out of Rome, in the way to Ardea, at the Catacumbe, where he consecrated Platonia which was the sepulchre of S. Peter the Apostle, and there he offered many vessels of silver and brass. Also he beautified another Church of S. Laurence with rich gifts. S. Damasus wrote some works: of which are extant 5. decretal epistles, and a work in verses at the sepulchre of the Apostles SS. Peter and Paul: and another work, in the which he wrote the lives of the Popes, who were his predecessors. He also ordained that the psalms of David should be song, one part of the quire saying one verse, and the other part another verse. which is observed unto our time, through all the universal Church, though it was used before, in some particular Churches, by the notice of S. Ignatius, unto whom it was revealed, that the Angels in heaven song in this manner, as he saw it himself being in a trance. Also Damasus (counseled thereto by S. Jerome) commanded there should be said at the end of every psalm. Gloria patri & filio & spiritui sancto, sicut erat in principio, & nunc & semper, & in secula seculorum. Amen. He ordained also that the priest, before he began mass, should say the general confession. He also gave authority & approbation to the translation of the holy Bible made by S. Jerome: for before, the translation of the 72. interpreters was commonly used. This good Pope ended this life on the 11. day of December, in the year of our Lord 380. in the time of Theodosius, being 80. years old: of which he was Pope 18. years, 3. months, & 11. days. He gave holy orders 5. times, in the month of December; and ordered 32. priests, 11 deacons, and 62. Bishops. His body was buried in the Church of the Apostles (which he had built) in the same, where his mother and sister were buried. He was afterward translated unto another Church, which he had builded, called S. Laurence in Damaso.   

The life of S. Lucy virgin and Martyr.  
AT such time as Gedeon was captain of the people of God, 
Iudi●. 7.  they were in great danger and fear, because their enemies were near them, and very potent, and strong, themselves being but few in number and weak. God commanded Gedeon to do some enterprise; and the people trusting in God, hoped to achieve victory, yet they conceived not any means, how it should come to pass. For to fight hand to hand, they might seem rash, and foolish, to run headlong on their own deaths.  
The people remaining thus in doubt God spoke unto Gedeon, and bade him to divide his people which were 300. into three parts, and when night came, every soldier should have in one hand a Trumpet, and in the other hand a vessel of earth, and within it a burning light. In this manner they should assault their enemies on three sides and when they came near them, they should sound the trumpets, and break the vessels of earth, knocking one against the other, that the burning lamps might be seen on a sudden, and then all of them should make a great shout.  
As God appointed, so it was done. The soldiers sounded the trumpets, which awaked the Madianits, who seeing on a sudden so many lights, and hearing such a noise, remained astonished, and full of dread, and knew not how to defend themselves, or to offend their enemies: but, in steed of striking the Hebrews, they wounded one another. By this stratagem, the madianites were overthrewne, and quite discomfited, and the Hebrews obtained a notable victory.  
By this figure we learn; that when the vessels of earth are broken, the lights are discovered, and the enemy overthrown. which thing noteth: that in the war●e which JESUS CHRIST (figured in Gedeon) maketh against the Madianites, (which are the devils) vessels of earth are used, having within them burning lamps, that shine most clearly, when the vessels of earth be broken. These earthen vessels, signify the hole● martyrs; for their bodies were of earth, which being broken (when they were diversly tormented) their burning and lively faith, did shine more gloriously.  
It is seen by experience, that holy men are most known, and reputed the light of the world, by the means of their death. Then is laid open their constancy, fortitude, and patience, their lively faith and other virtues, where with they were adorned. whilst they lived, their virtues were covered (as the torch is) in the earthen vessel: but when the vessel is broken, that is to say when the holy person dieth, the light is discovered, and their death weakeneth the devil utterly.  
Though this figure may be apropriated to all the martyrs, yet in particular it agreeth very fulie unto S. Lucy, who by her death showed the light, and discovered the brightness of her lively faith, and other virtues, which were in her soul. Moreover, she is the advocate for the sight, the object of which is the light. Yet we will not say, that she had her name Luce of the light. The life of this glorious saint, was written by venerable B●d●, Ado Archbishop of Trevers, and other approved author.  
SAINT Lucy was borne in the City of Syracuse in the isle of Sicilia, of honourable parents, and of a great family. She was a Christian from her infancy, and so instructed in the faith, that she persuaded her own mother, to exercise herself in all virtuous works, and especially, in giving large almose, and relieving the necessities of their neighbours. The holy damosel finding a fit opportunity, distributed to the poor all her patrimony, which was very great, to set herself free from a rich Nobleman, who by the consent of her mother and kinsfolk, should have been her husband, though she never consented to it. An occasion fell out in this sort.  
The mother of S. Lucy, called Eutitia, had been sick four years of the bloody flux, & no worldly help could be had to cure her. At that time, the report of S. Agatha was spread over all Sicily, who a little before had been martyred; her body being in the City of Catanea, where many miracles were done, and many sick persons of sundry infirmities were cured, by visiting her sepulchre. S. Lucy persuaded her mother, that they might go together, and visit the relics of the holy saint, not doubting: but that by her means she might be delivered from her infirmity. Eutitia was content, and went with her daughter unto Catanea, attended in such manner, as was fit for their degree, and estate.  
When they came unto the sepulchre of S. Agathata, Lucy fell to prayer, requesting the glorious Martyr, to obtain of God by her intercession, health for her mother. Lucy being thus in prayer, S. Agatha accompanied with many Angels appeared unto her; and with a familiar pleasing countenance, said unto her: Sister Lucy: wherefore dost thou demand that of me, which thou thyself mayest give unto thy mother? Ask thou this favour of God: for if he love me, he loveth thee also; and if he will hear my prayers, he will also hear thine: and where I have given my life for his sake, so shalt thou also give thy life for his love. And if I be the cause that the city of Catanea be famous and and renowned, for that it is washed, and bathed in my blood, and possesseth my body; so shall the city of Syracuse, by the same means, be famous and renowned for thee, and thy sake.  
After this, S. Lucy returning, came to herself (for the vision had caused her, to be in manner of a trance or ecstasy) and found her mother exceeding joyful, for that she felt herself cured; so both of them rendered thanks unto God, and to the glorious S. Agatha.  
Then returned they home, and Lucy desired her mother, to permit her to bestow the dowry she would give her to her marriage on the poor. Her mother answered: Good daughter, first close up mine eyes, and then do even as thou wilt. The holy damosel replied: most dear mother, I heartily wish and desire, that the almose to be given, be not only profitable to me, but to you also; and that of the benefit coming thereby, you may have chief part thereof. If almose be given after your death, and only by my consent, it will not do you so much good.  
If a man travel by night in places where he may stumble, and dangerously fall; he showeth great indiscretion, if he carry a light behind him, when he may carry it before him, if he will. this world is like a dark night, in which we all do travel, and wherein be many places, whereat we may stumble. The good works we may do, and especially almsdeeds, be like burning torches, which enlighten us to walk securely, without danger, or stumbling; we ought therefore to carry the light burning before us, for though it be good to leave almose for the poor after one's death, yet it is much better, to give it them in our life time. By these, and other like reasons, S. Lucy obtained leave of her mother, to bestow her whole portion, and dowry on the poor.  
When he that should have married her, understood this; he was displeased, that he had miss so great store of riches. And remembering (being himself a Pagan or Infidel) that Lucy did these good deeds as a Christian, he accused her unto the Governor of the City called Paschasius, who causing her to be brought before him, used all mild persuasions he could, to draw her to sacrifice unto the Gods. But S. Lucy answered: To relieve the poor in their necessities, is a sacrifice very acceptable unto God, and this sacrifice I have already offered unto him; now not having any more goods to bestow, I do hear offer up myself, and my life also unto him, being all that I have to give.  
Then said the Governor: Perhaps the God, whom thou speakest of, is CHRIST, who was crucified by the jews in jerusalem That same is he indeed said the holy saint. The Governor said: How standeth this together? that he being God, should die such an opprobrious death? The blessed Virgin answered: It is not meet that your jupiter, Apollo, Venus, or the rest should be called Gods: neither is it lawful for any man to adore them, for they were of lewd and wicked life; some of them being Adulterers, manqu●llours, and most cruel tyrants. These qualities beseem not a God: but to die as JESUS CHRIST did (whom I confess to be the true God) doth not gain say that he is God, since he was made man, that he might die, and by his death it pleased him, to bestow life upon men.  
Thou talkest too much said Paschasius, and art too saucy: being so young: who taught thee to prattle in this manner? The holy damosel said: The servants of CHRIST shall never want answers, when they be brought before judges and Magistrates, for so much he promised unto them saying: you shall not speak, but the holyghost that dwelleth in you. The governor said: Then thou hast the Holy Ghost. S. Lucy answered: They that live in chastity and purity, be the Temple of the Holy Ghost. If it be so, said the judge, I will drive out the Holy Ghost, thou speakest of, out of thee. For I will have thee led unto the stews, where when thou hast lost thy chastity, thou shalt also lose the holyghost, thou esteemest so much.  
Then said the holy Virgin: O wretched man! thou are much deceived: for if thou make me lose my chastity by force, I shall gain two crowns in heaven; the one of a chaste woman, and the other, because I have been forced, and for defending my chastity. Then the judge said: leave your words, for we will come to deeds; and then instigated by the devil, he commanded, that she should be led unto the brothelhouse. Many people flocked thither.  
Some intending to satisfy their lust, laid violent hands upon her, to draw her by force unto their pleasures. But God did help his handmaid, by making her to be immovable. And though many endeavoured to pull her with their hands: yea, some with ropes, and lastly with many yoke of Oxen, yet could they not draw her one foot out of the place. wherefore the judge said: Be these thy witchcrafts? that being, as thou art, a sorry girl many men, nor many yoke of Oxen cannot stu●re thee? Assuredly, the devil thy familiar helpeth thee, that thou mayest scoff, and delude us. The young damosel answered: this is no witchcraft, nor enchantment, much less is it the devil, that maketh me stand immovable; the devil rather desires, that I had been led to the place by thee appointed, that there I might have lost my chastity: but it is the spirit of God, who, being omnipotent, and dwelling in my soul, is able, and doth give me such constancy, that all the world shall not be able to move me from this place.  
Then the judge commanded officers to bring store of wood, and to place it about the holy damosel; and that they should power thereon Oil, Pitch, and Rosin, and then set fire thereto, that she might be consumed to ashes. The flame did her no hurt, and in the midst of the fire she said: My most loving and gracious Lord hath granted me a little space in my martyrdom, that the faithful believers may be encouraged, and not to fear torments, which be not indeed so rigorous, as they seem to be: and that idolaters may be confounded, when they see how little they can do, against the servants of the most high God.  
The Governor not knowing what to do more, caused asword to be thrust through her throat, which wounded her mortally: but before she died she spoke to certain Christians present, (who lamented to see her so wounded) and said unto them: Be of good comfort brethren: for the Church of God shall have peace ere long; & the emperors that have done such damage thereto, shall shortly lose the rule, and dominion that they have. We read also, that the Blessed Sacrament was brought thither secretly by a priest; and that when she had received the same, she ended her life in peace.  
Her body was buried in the same city of Syracuse, where it remained many years; god showing divers favours and graces to his faithful servants, by the merits, and intercession of the blessed virgin. In process of time, her body was carried unto Constantinople, and from thence unto Venice, in great regard and estimation, as it well deserveth.  
The Church (beside all her other merits) holdeth and accounteth her for advocate of the eyes, and for the sight. It is therefore requisite that we all have particular devotion, and recommend ourselves unto her; that God may by her merits, and intercession, preserve our corporal sight, and grant the light of our souls; that we may be able, and worthy, to see his divine majesty in heaven Amen.  
The Catholic Church celebrateth the feast of S. Lucy, on the day of her martyrdom, which was on the 13. of December, in the year of our Lord 305. in the time of Maximian, and Dioclesian.  
Spanish: Her name is in the Canon of the Mass. One of the hands of S. Lucy, is showed in the vestry of the Church of Toledo. Of S. Lucy writ Sigisbert, the breviary, and the Roman martyrologue.   

The life of S. Thomas Apostle.  
WHEN it happeneth sometimes that the predestinate and just man falleth by negligence into a heinous sin. 
cap: ●4  God useth the words of the Prophet Esay unto him, and saith: A little moment will I hide my face from thee; and in everlasting mercy will I remember thee, & have pity on thee. Which is as if he had said: I will turn my face from thee, because thou hast offended me: but for that thou didst quickly acknowledge thy sin and the unhappy estate in which I found thee, and didst not continue long in thy fault, but forthwith didst crave pardon, I will turn my face toward and thee, and will behold thee with the eyes of my mercy: I have made peace with thee, and will take thee into my favour, wherein thou shalt continue for ever.  
This sentence fitteth, and agreeth with S. Thomas the Apostle: who offended God, in not believing the article of his resurrection. wherefore God turned his face from him, yet he returned forthwith, when he remembered his error, and touched with his hands, the wounds of his master; which caused him to become as soft as wax and to say: My God, my Lord, I confess my sin; and I confess, that thou art true God, and my Lord. I confess, thou art him, whom I saw dead, na●led on the Cross: and I confess, that thou art risen again. For this cause God looked wildlie, and lovingly upon him, renewed friendship with him, and took him again into his favour, in which he continued till his death.  
The life of this blessed. Apostle is gathered out of the Evangelists, S. Isidore, Simeon Metaphrastes, and Gregory of Toures in this sort.  
SAINT Thomas the Apostle was a Galilean: but it is not known how, or when he was called to the Apostleship. S. john the Evangelist maketh of him particular mention; when Marry Magdalene, and Martha sent to JESUS CHRIST, to tell him that their brother was dead. And when he talking with his disciples told them: that he would return into judea, and the Apostles sought to stay his journey saying to him: Master, they would lately have stoned thee, and wilt thou yet return amongst them? he answered: there be twelve hours in the day Giving them to understand: that so many times their hearts might be changed, and altered from that they intended to do. S. Thomas seeing he was determined to go, said to the other disciples with a stout resolution: Let us go also, & die with him. S. Thomas in these words showed himself to be of a good courage, and that he loved JESUS CHRIST sincerely.  
At the evening, after the last supper, which our Saviour made with his disciples, S. Thomas was present also, and was made Priest, and communicated as others did. When our Saviour made that sweet and lovely sermon, saying among other things: that he went to prepare mansions for them, and that they knew whether he went; S. Thomas said to him: 
joan 14.  Lord, we do not know whether thou goest, how is it possible for us to know the way? After the death of our Lord, and after his resurrection, yea the very same day he rose again, late in the evening, the Apostles being assembled in the dining parlour, none being wanting but judas, that had hanged himself, and Thomas, who was gone forth upon especial business; 
joan: 20.  JESUS CHRIST appeared unto them, and showed them his wounds letting them know: that he was the same, that had conversed with them, & died for them, and that he was raised again.  
When Thomas was returned, the other Apostles said to him: O brother; whilst thou wert absent, we have seen our Lord and Master, the very same whom we saw taken in the garden; the same that was beaten, and crowned with thorns; nailed, and dead on the Cross; whose side was opened with a spear; that was taken down from the Cross, and laid in his sepulchre. This our Lord we have seen risen again, glorious and immortal. We have seen the signs of his wounds, which seem not, as they were, all stained with blood; but they be adorned wonderfully, they show as Diamonds, and Rubies set in Gold; and but even now, he departed from us. S. Thomas answered: It is assuredly some fantastic vision: and for my part, I tell you plainly: that before I shall see him with mine own eyes; and put my hands into his wounds; and my fingers into his side; I will not believe that you have seen him: or that he is risen again. Thus S. Thomas remained in his hardness of heart eight days, 
john 19 v. 27.  without relenting.  
We may piously believe, that the Apostles, the Maries, and perhaps the Mother of God also, said thus unto him: As it is the sign of a lightheaded person, to credit and believe all things he heareth; so is it the sign of a stubborn, and perverse mind, not to believe that, which so many affirm, especially, such people as these be. How shall the jews (which be enemies to my Son) believe, that he is risen again; if thou, which art an Apostle, wilt not believe it? Dost thou not remember, that he said oftentimes with his own mouth, that he must suffer? yea, he named some of the torments, which he was to endure: & withal he said, that he should arise again the third day.  
Now: if thou hast had trial that he said truth in these things, why shouldest thou think that he lied in the other? If thou thinkest that the Apostles and the Maries be deceived, and that he whom they saw is another: be assured; that at least I am not deceived; but that I know him perfectly well. For I have brought him forth; I have attended, and borne him company, this thirty and three years. Although the rest should be mistaken, yet I cannot be deceived. And I tell thee again: that my Son and thy Master is raised to life: and I beseech thee, not to be obstinate, or incredulous any more. These and the like words, we may well suppose, that the glorious Virgin said to S. Thomas, who nevertheless, remained in his hardness, and unbelief, saying: If I do not see him, I do not believe it.  
I know not the reason why S. Cyrill taketh part and defendeth S Thomas. Other Doctors who be of his opinion (as Albertus Magnus) say: that S. Thomas did not sin mortally, in not believing it, alleging some reasons thus: that although he had told them before, yet they interpreted his words otherwise, and understood the meaning of them to be: that he should be made King of the Hebrews, to diliuer them from the subjection of the Romans'; and S. Thomas desired to see CHRIST risen again to that effect. Which as a thing much desired, he could not believe, if he saw it not, and touched him with his hands. They say moreover, that ●he other Apostles said to Thomas, that JESUS had his wounds, and he ●udged it a thing impossible, that a man so grievously wounded could live.  
Of small force be these excuses (as Theophilactus saith) since, as it is a token of a light head, to believe easily important things, so is it a sign of rusti city, and blockishness, not to believe things avouched by credible witnesses. CHRIST had said; that he must rise again: and although they did not understand it well, when he spoke it; yet having afterward understood it, and upon such testimonies as avouched it credibly unto Thomas, that they had seen him risen again; it was just, and reasonable, that he should believe it, and therefore it seemeth, that he cannot be excused; but must needs be in a fault.  
God permitted him to fall into this error, for the good or many men For the article of the resurrection being so high and mystical, and withal so important and necessary, it was convenient that it should be made most plain, and clear; and that in it should remain no doubt, which all came to pass, by the doubt of S. Thomas. Wherefore S. Gregory saith: that the obstinate dubitation of Thomas, did us more good, than the ready belief of Magdalen. The holyghost foresaw, that there should arise the heresy of the Manichees, who should say: that JESUS CHRIST had a fantastic body; unto which S. Thomas answered by his doubting; that he lied like a false heretic, since he made experiment with his own hands; and saw, and acknowledged, that he had a body as we have; yea, after the resurrection. And if another heretic would say: that he rose not again verily and indeed. S. Thomas may shut, and stop his mouth quickly and say: This doubt I have already cleared; I also doubted: and trying, touched his wounds with mine own hands. Now that I have taken away all doubts thereof, let no man make any more question of this matter.  
Eight days being passed, after the resurrection of our Saviour, he appeared another time unto the Apostles, Thomas being also with them. First, he spoke those loving words of peace to them, which he ordinarily used after his resurrection: then he turned toward S. Thomas, not with a displeasant countenance, but cheerfully, and peaceably, and said unto him: Come hither Thomas, reach forth thy hand; &, if thou hast a desire to touch my wounds, behold my hands and feet; lo here my side; put in thy hand or finger at thy pleasure; and be no more incredulous, but a believer.  
S. Thomas seeing his Lord, and having touched his wounds; being now assured, that he was not a Phantasma. (or having a fantastic body) and hearing him say, that he should be no more incredulous (whereby he perceived, that ●his Master knew right well, what he had said and done, although he was absent, and by this also showed, that he was very God) yielded, as being overcome, and said: My Lord, my God. As if he would say: I my Lord do confess, that I am overcome, and do acknowledge; that not only I shall believe, that thou art he, whom I saw to die, and now I see risen again; but also that thou art my Lord and my God. Our Saviour said to him: Thomas, because thou hast seen, thou hast believed: thou hast touched my body, and thou believest that I am God. Blessed be those that believe in me, and never see me; yea, believe in me, as thou believest, that I am God, and yet, have never seen nor touched me.  
There is mention made of S. Thomas another time in the Gospel of S. john, when S. Peter took certain of the Apostles to fish with him, one of the which was S. Thomas. They laboured all night without taking any fish, and in the morning our Saviour appeared to them on the bank, and bade them cast their nets on the right side of the boat: which when they had done, they took a great multitude of fishes: and brought them to the land, where they saw our Lord JESUS; 
Mar. 16. v. 18.  who in that place, gave the authority of highest Bishop unto S. Peter. Although there be no more particular mention made of S. Thomas in the Gospel, yet it is very certain, that he was present at all those things, at which the Evangelists report all the Apostles of CHRIST, to have been present. He was present therefore, when CHRIST ascended into heaven: before, and at the last supper, and at the coming of the Holy Ghost. When the Apostles made the division of provinces wherein they should preach, the country of India fell to the lot of S. Thomas: but before he went thither, he preached to the Parthians, Medians, Persians, brahmin's, Hyrcanians, and Bartrians: in all these places he reaped much fruit, many receiving the holy faith of CHRIST.  
S. john chrysostom saith: that S. Thomas baptized the three Kings or wise men, which came to Bethleem, to adore JESUS CHRIST; and that then he went into India, into which country he entered very poor and humble, with his hair long, and curled up, a pale face, a weak and feeble body, that he seemed to be but the shadow, or picture of a man; and that he wore a Garment all torn. In this manner the holy Apostle came among the Indians, preaching to them JESUS CHRIST in their own language, disgracing the Gods, which they adored, the principal whereof was the Sun. Then did he some miracles; and, by little and little, the people drew to him, and forsook their false Gods, and were baptized.  
Then he came to the City of Calamina, where the King of that Barbarous nation kept his Court. And although the Apostle did some miracles in his presence, in confirmation of the doctrine he preached: The king, in stead of receiving his doctrine, and to be inflamed with the love of JESUS CHRIST, as others, and many of his subjects had done: was moved to fierce indignation against the Apostle, for that he said the Sun was not God, but though workmanship of God: and that a man was of more dignity, than the Sun, a man having the use of reason, which the Sun had not. The king caused many torments to be given him. among others this was one: they put many plates of Iron upon his naked skin, and then cast him into a burning oven.  
But seeing this did him no hurt at all, he commanded he should be led to a Temple of the Sun, where was the statue of brass, and he willed him to adore it. The Apostle fell on his knees, and besought God to break that statue, that the people, (seeing the small force of their God) might be ashamed, and forsake the errors, wherein they were enwrapped. The Apostle having finished his prayer, the statue fell on the earth, into divers pieces. The ministers of the Idols being present, and seeing all this; enraged with fury, they ran the Apostle through with Lances, and killed him. His body was buried in the same City of Calamina, and was after translated to the city of Edessa, in Syria, where (as S Gregory of Toures saith) was built a sumptuous Church, in which God showed many miracles, by the merits of his holy Apostle.  
The death of S. Thomas was on the 21. of December, and on the same day the Church celebrateth his feast. This was in the year of our Lord. 75. in the reign of Vespasian. Beside the afore-rehearsed things, there are recounted of S. Thomas many other, which be taken for vain, and apocrypha and this is one: that he was brought from Caesarea even to India, to build a Palace, and that great store of treasure was given him to build it. The king departing from thence for two whole years, and the Apostle giving all the money to the poor; the king at his return, put him in prison, that he might g●t again the money of him.  
It is said also, that S. Thomas being invited to a marriage, whilst he dined, an Hebrew woman song certain verses in the praise of God; and the holy sunt stayed, contemplating the words which she said: Wherefore one of them that waited at the table, seeing he eat not, but ●ate musing, gave him a buffet on the face, whereat the Apostle being wroth, said to them: I will not departed from this table, until I see the hand that struck me, in a dogs mouth: which cain so to pass, for the fellow going for water unto a spring, was devoured of dogs, and one of them came in with his hand in his mouth.  
These things thus reported, give testimony what they be, as having no great foundation, nor good authority for them. Yea, this especially, of the hand and the dog, was invented by heretics, who mingled this tale, in the life of this saint, and holy Apostle, to the end, revenge, cursing, and wishing evil unto our neighbour, should be reputeda thing lawful. Anf if any should judge this to be evil, that then the Apostle; should be accounted so also: and by this means, he should lose his credit, and authority. I marvel, that of this holy saint, who was so slow in belief, such unlikely, and unprobable tales should readily be believed of him.  
Also, I do not know of what credit it is, that is said in some Chronicles of him, as of his being present with the Lord of the country, that is now called Preter jean, where they say, his body is kept till this day. We read also of a thorn, that beareth grapes on S. Thomas day, of which as made must, or sweet wine, and they celebrate Mass therewith. I think, he that will avouch this for true, had need to have greater authorities, than the places where they be written.  
Howsoever these things be, this which I now say, is most certain: that S. Thomas was carried to the passage, and death of the glorious Virgin, aswell as the other Apostles. And for that when he came thither it was the third day, after the death of the blessed mother of God, and that her body was already buried, (God willing it so,) he was desirous to see it. The Sepulchre being opened, the body was not found therein, for that it was raised again, and was assumpted into heaven, as is said in the solemnity of the feast of her Assumption.   

The Nativity of our Lord and Saviour JESUS CHRIST.  
AMONG the other marvelous histories of the sacred scripture, 
4 Reg Cap. 4.  we read one most notable in the book of kings, of the woman Sunamite, the hostess of the prophet Eliseus. Of her it is said: that she had a little child, an infant, which she tenderly loved. This child being one day abroad in the field with his father, complained of a great pain in his head: whereupon, his father caused him, to be carried home unto his mother, in whose presence the child died. The woman felt as great grief, as might be, for the death of her child: and going to the prophet Eliseus, fell at his feet, weeping and lamenting; showing by outward signs the inward sorrow of her heart.  
The prophet having compassion on her, sent with her his servant Giezie, and gave unto him his staff, to lay it on the dead body of the child, which was cold as Ice. The servant did as he was appointed: but the child by that means was not raised to life. The afflicted mother returned unto the prophet, and so much her prayers, and suit prevailed, that she brought him in person unto her house. The prophet entered into the room where the child lay, and shut the door close; and after he lay flat on the body of the little infant, using this diligence: he laid his face on the face, his hands on the hands, and his feet on the feet thereof. Then he cried aloud seven times, and the child beginning to be warm, opened the eyes, and recovered life. This being done, the holy prophet restored him unto his mother, who received him with more joy and gladness, then can easily be expressed.  
Though (as it be said before) that this indeed be a true history, which happened really; yet was it a lively pattern of the high and marvelous mystery, that God wrought, in being made man. For the woman Sunamite, is a figure of the Church: who having a little son which is mankind; ass one as he was created, and put into the pleasant field of Terrestrial paradise, felt a pain in his head; for from thence issued fumes of desire, to be like unto God. This was our forefather Adam, who died of this infirmity, when he eat the fruit of the forbidden tree, whereby mankind be came cold, frozen and without the grace of God.  
The miserable afflicted Sunamite went for help unto the prophet, for the holy Church did continually beseech God, to give remedy for this great loss. The divine majesty had compassion on her, and sent Giezi with his staff, which were the two laws, the law of nature, being figured in Giezi, and the law written, figured in the staff of the prophet. This yet raised not again the dead child to life, nor gave remedy unto the loss, the world had: as S. Paul saith, writing unto the Hebrews of the law written, that the law reduced not things unto perfection, nor gave not full remedy unto our losses. Yet the Church ceased not to desire God more instantly, until he came in person into the world, & was enclosed in the secret chamber, of the bowels of the most blessed virgin. He entered in, and shut the door fast, leaving it sealed, with the virginal seal. There that venerable prophet, that Giant, that could not be comprehended, neither in heaven nor on earth, lay flat on the humanity, took it on him, conjoining face unto face, hand on hand, and feet with feet.  
All this God did, in conjoining unto him human nature in hipostaticall vn●on. He cried aloud seven times, when he infused in it the seven gifts of the Holy Ghost. Then mankind began to wax warm, to open the eyes; and was restored to life; and so holy Church remained glad and well content to see that, she had so long prayed for; and desired. The glorious virgin was replenished with great joy, seeing her son, and the son of God also in her arms, as she saw him, this day of his birth.  
This history is recounted by the Evangelist S. Luke in this manner.  
THERE was a proclamation and decree made by the Emperor Caesar Augustus, (called Octavianus) wherein was commandment given, that all the subjects of his empire, should go unto that city, which was the head of the places, where they dwelled, and there they should register their names, and pay a certain piece of money; confessing thereby their subjection unto the Roman empire. This Octavianus being Lord of almost all the world, he was thus curious, desiring to know exactly, how many people were under his subjection; peace being then generally ●uer all, which lasted six years before the birth of CHRIST, and six years after. This decree was published in Nazareth, where S. joseph, with his blessed spouse the mother of God did then dwell; and this happened in the last mouth of her being with child. And for that joseph was of the house, and family of David, he was to go to Bethleem, both to pay the money, and to be enrolled; to which place also all other of that lineage went.  
The delivery of the blessed Virgin being near at hand, although she was not bound to go thither (for the decree did not oblige any but men) yet would be have with him. God had given to him in charge that most precious treasure; and he thought it not fit, to trust any other person with her; nay, loath he was, to be deprived of so great a good, as to be present at the birth of the Son of God, not only to adore the Son, but also to attend the mother. All this came to pass by the appointment of God, to the end, JESUS CHRIST should be borne in Bethleem, and so the prophecies of him be fulfilled.  
If we consider this well, we shall see, that the birth of our blessed Saviour in Bethleem, came not so to pass, because the Prophets had foretold it, (though it was convenient, their prophecies should be accomplished) but rather they said so, because God had determined he should be borne there. This moved almighty God, to choose so poor and abject a place, for the birth of his son, agreeable to that he saith by the mouth of the Prophet Esay: 
Cap. 55  My ways be not as yours be; my ways be of one sort, and yours be of another. Men strive and desire, to be honoured, and esteemed: and they seek all means that may bring them to estimation in the sight of men; and avoid all things that may hinder them thereof. To be borne of Noble blood, and a rich house, pleaseth all, and every one seeketh it; but God doth the contrary. He came to manifest his glory to the world; and when he should be borne, he chose not to that purpose the glorious City of Rome, much less the royal City of jerusalem; but the little village of Bethleem.  
He was not pleased to be borne in the house of men, but in the stall of beasts. And his birth being so honoured by the Angels, and his death so ignominious in the company of thieves; he covered his honours in the cottage of Bethleem, and published his reproaches in the City of jerusalem, giving unto us hereby a notable example of humility. O happy Bethleem! O fortunate stall! that pleased the Lord of heaven more, than the stately Capital of Rome, or the rich palaces of jerusalem. Thus we see, how God chose Bethleem, to give us an example of true humility, and therefore the prophets wrote it; and they having written it, it was convenient that it should be fulfilled.  
Holy joseph (as is said) went unto Bethleem, and took with him the most blessed Virgin. It cannot be expressed, what troubles the holy damosel endured by the way? not for her being with child, (which annoyed not her, as it doth other women) but because it was midwinter, when there be snows, Ice, winds, and tempests. If men in their houses do often feel them, much more must a young and tender Virgin, travailing at such a time, and being but meanly appointed, as may well be presumed; her husband joseph and she being but poor. If in their journey on the way they had toil and trouble, when they came unto Bethleem, they had little refreshing: for the chambers were taken up, and filled with the great concourse of people, that came unto that town for the same purpose.  
The good joseph demanding for a lodging, was answered, that they were all full; so he seeking, and inquiring further, the same answer was made him as before. Hereupon the good old man with the holy Virgin, seeing they could have no lodging, got them under a shed, or penthouse, where also was a stall for beasts. We may well think this good couple shed tears, to see themselves in such a miserable strait plight. joseph had with him two beasts, as is gathered out of the prophet Abacuc, 
Cap. 3.  after the translation of the 72. interpreters, which saith: Our Lord shall appear, in the midst of two beasts. Holy Church singeth the same in a responsory of this solemnity at Ma●tins; and of this the usage is, to paint the nativity of our Lord with an Ass, and an Ox by him, joseph took the Ox with him to sell: aswell to pay the tribute, as for the expenses of the voyage: and on the Ass was our B. Lady, the mother of God to ride.  
At that time was the solstice of winter, when the Sun beginneth to rise upon our hemisphere and maketh the day to increase. And if at this time, the solstice cometh before Christmas day, it happeneth by reason of the day, that is added in the leap year, which yet lacketh. 8. minutes, being about the. 7. part of an hour; and these be so increased; that they have made as many days, as be from the day of the solstice, unto Christmas day. It was on the 25. of December, on the saturday, and in the night, as Peter Com●stor the Master of Histories, proveth by the computation of that year, saying that then, it was midnight. the glorious Virgin knew that the hour of her delivery was at hand: but not as other women do, who perceive it by the afore-comming pains, which be as revengers of the delight, in their lustful conception. The holy Virgin. (as S. Augustine affirmeth) had not that delight, in the conception of the redeemer of the world; and therefore she had not sorrow, and pains. Moreover, it was not fitting that she should suffer pain, that brought forth the joy and comfort both of heaven and earth.  
The sacred Virgin was advised of that hour, by new joy which she felt in her soul, even as her virginity, and purity deserved: and it being now midnight, all creatures, after their travail, were at their rest, and usual repose. The Moon showed clearly (the Sun envying her, himself being absent) and she attended on that mystery, with her bright beams. The stars that straved in the midst of heaven, desired to stay, to see that great, and new marvel. Those stars, that were passed, desired to turn back again: and those, that were behind, desired to hasten their journey, to be present at this happy and fortunate hour. All things created, yea nature itself stood astonished and amazed, beholding this strange manner of delivery.  
The happy hour being come: the blessed Virgin lifted up her hands and eyes unto heaven, and said: Behold O father eternal; the time is come, that thy only begotten Son is borne, & the precious treasure is given unto the world, to pay the debt it oweth thee. I offer unto thee, that art the giver of all good things, this fruit of life, gathered out of the tree of my bowels. I offer also unto thee this precious pledge, which thou gavest me, and which until this time I have faithfully kept. The blessed Virgin speaking these or the like words, she felt in her soul an unspeakable content, and casting down her eyes, she saw the Son of God, and her Son also newly borne. Forthwith she kneeled down before him, and shedding tears for tenderness and joy, adored him, and rendered thanks to him, that he was made man, and that he had elected her to be his mother, yet kept her a most pure Virgin, as she was before her delivery.  
Then took she him in her arms, and said unto him: Oh the most tender, and dear Son of my bowels; how can I now cherish thee? With what shall I cover thee, to keep thee from cold, which is thy first torment? Thou didst determine to be made man, wherefore didst thou choose so poor a mother? Were there not in the world many great Ladies and Queens, that could better have been able to have clothed thee in silk and gold, as thou dost deserve, being God as thou art? I can give thee but mean, and course clothes. But since it was thy pleasure to choose so poor a mother, why wouldst thou be borne, in so base, & abject a place? If thou haddst been borne in Nazareth, where thou wast conceived, I could yet something better have attended, and served thee in my poor house: but what can I do here my dearest Son▪ Thou my God hast delivered me, from the pangs and throws, that other mothers endure in childbirth: why wouldst thou permit me, to feel now this torment? I mean, to see this heavenly visage, (on which the Angels, and all the Court of heaven desire to gaze, as in a mirror) to look sorrowfully with the cold.  
Oh my Son! how is the joy that I have to have brought thee forth, and to see myself thy mother, mingled with grief, that I have not where withal to attend, and cherish thee as I would? If not as thou deservest, yet at least as thou hast need. I beseech thee therefore my dear Son, that since it is thy will to choose me for thy mother, that thou wilt supply our wants: so that, to my will, which to thee is best known, and manifest, there may be no want, which my be for thy service. We may imagine the blessed Virgin said such like words, either outward and openly, or at least inwardly in her soul. Then again adored she the infant as her God, and kissing his face as of her son, and his feet, as of the creator, lapped him in those clothes, which she had.  
Although the Evangelist had not said as he did, yet we might well believe, that the holy Virgin was provided according to her ability, and was not negligent in that case, especially she knowing the time of her delivery to be at hand. Having then wrapped, and swathed him, she laid him upon a little hay in a manger, as the Evangelist saith in these words: She brought forth her first begotten Son, 
Luk. 2. v. 7.  and wrapped him in clothes, and laid him in a ma●ger, for there was no other place for him in the I●ne. And if, when the Son of God was borne, there was not present any humane creature, but the B. Virgin, and her beloved joseph (yea some are of opinion, that he was gone to provide victuals for himself, and the B. Virgin) there wanted not thousands of Angels, who descended from heaven, appareled in the livery of their king (that is: in the shape of men) and began to make triumph with music, singing with sweet, delectable, and true angelical voices.  
Very fit it was, that those blessed spirits should accommodate and apply themselves unto the usage of the world; wherein, at the rising of the morning Sun, the little birds sing sweetly, as it were saluting it, and rejoicing, for the coming of the same. So also, when the Sun of justice was borne in the world, it was fit, that the birds of heaven, (which be the Angels) should show their joy by their sweet singing. Some Authors say: that the song of the Angels was begun by the blessed Virgin and that thereof began the usage, that at Mass, the priest that celebrateth beginneth the Gloria in excelsis, and the Quire followeth. So the glorious Virgin having laid her Son in the Manger, and again adored him, began to say with a loud voice: Glory be to God in the highest. 
v. 14.  The Angels forthwith answered: And in earth peace unto men of good will, with the rest which followeth. And that which was song in that stall, the Angel's song likewise throughout the places, where they carried tidings of the birth of JESUS CHRIST.  
The Evangelist S. Luke saith: 
ver: 8.  At that time, there were shepherds watching, keeping their flocks; unto whom (according to the opinion of divers Authors) the Angel Gabriel appeared, accompanied with many other Angels, and unto them he told the news of the birth of the Saviour of the world. S. john chrysostom saith: he went not unto jerusalem to tell the Scribes and pharisees, 
Hom. de nat. dom: ●om. 2.  much less unto king Herod, because they were proud, and drowned in vices, & deserved not, that God should do them that favour; but he went unto the shepherds, which were mean, and humble. And although at the first they were afraid, yet the Angel secured them, and told them the Messiah was born. And to the end, that they desiring to go and adore him, might find him, he gave unto them sure tokens, saying: you shall find the infant wrapped in clothes, and laid in a manger.  
O thou blessed Angel, these signs, that thou givest, are more like to make one miss God, them to find him. How; is God an infant: God wrapped in clothes? God in a manger? Have regard what thou sayest (thou glorious Angel) for all these things denote and show baseness, contrary to the state, and majesty of God. The Angel replied: believe me, it is as I have said. God, without being changed, hath made a wonderful mutation. He, being eternal, is now a little infant newly borne. He whom the earth cannot contain; and for whom the heavens are too little; is now in a poor small chamber wrapped in course clothes. God, who hath his seat above the Cherubins, at this present is laid to rest in a manger of beasts.  
O great mystery! O strange wonder! All ye that be full of curiosity, and love to hear things the like were never heard, and to see strange marvels, the like were never seen, see, and consider this marualie. Go to the stall of Bethleem with the shepherds, to see God a little infant newly borne: to see the Virgin Mother, that hath brought forth a child, and that in so strange, & admirable a place. Let me advise and counsel you, that you go not thither with empty hands, since the poor shepherds brought presents unto him. Let us carry that, which is most agreeable, & for our profit. He was found in a base place: let us bring unto him humility. He lamented: let us come unto him shedding tears, for that we have offended him. Let us beseech him to use us favourably, and to show his mercy toward us, since he was borne for that end, and purpose. And in especial, let us beseech him, that among all others, he will do us this favour, that is: to give us that grace, that we may be worthy to enjoy his glory. Amen.  
Nicephorus Callistus saith: that the Emperor justinian commanded, that the feast of the nativity of our Lord should be celebrated. Before the time of this Emperor, this festival day was celebrated in some particular Churches. But he having (as we may assuredly think) conferred the matter with the Pope, the Bishop of Rome, ordained it to be celebrated universally, through all Christendom, on the 25. of December, and on the same manner, as it is kept at this present; accompanying the same, with other festival days, as of S. Stephen, S. john, and of the holy Innocents'. The abovenamed justinian governed the Empire, in the year of our Lord. 565. The nativity of our Saviour CHRIST was in the year of the world. 3962. by the most common received opinion.   

The life of S. Anastasia. Martyr.  
KING David talking with God in the person of the martyrs saith: We be passed by fire and water, and thou hast brought us into a place of refreshing. This may be well applied, to the glorious martyr S. Anastasia, who after a long imprisonment, suffered martyrdoms, the one of water, the other of fire, and being delivered from the one, by means of the other, her blessed soul obtained the place of refreshing, which she enjoyeth at this present in heaven. The life of his holy saint, was described in the manner that ensueth, by venerable Bede, and Ado Archbishop of Trevers.  
SAINT Anastasia was borne in Rome, and was married unto Publius a noble man of great account, but yet a pagan. He having knowledge that his wife gave much almose unto the Christians which were in prison, judged that she was a Christian also. And fearing to lose his goods, (though he had the greater part thereof, in marriage with her) he determined to accuse her, the persecution of Dioclesian, and Maximian being at that season very sharp, and rigorous. And lest any other should accuse her, and so g●t his goods, he determined to do it first himself.  
This cruel man shut her up in a chamber, where he kept her many days, giving her mea●, by stint and measure, and intending to famish her, he did every day d●minish it. Whilst the holy saint remained thus in prison, she wrote certain letters to a holy martyr called Cris●gonus, who was likewise in prison, and returned her answers, whereat she received great consolation.  
Shortly after, Anastasia was freed of her imprisonment, but she fell into other troubles, for she was taken by a governor, who kept her two months in prison; where she was relieved by a good and virtuous woman called Theodora, who was martyred also afterward. The two months being expired, the governor put her in a Bark, together with. 270. Christian's men and women, that they might be cast into the sea. The officers performed the decree of the governor, yet the water pardoned, and did not drown them, but cast them on the shore in safety, in the Isles called Palmaria.  
To that place came the governor of Illiria, or S●lauonia, with his soldiers, who had in charge also, to put the Christians to death He put them again in prison, and tormented them after divers manners. S. Anastasia was bound to four posts, somewhat high from the ground: and when they had racked her by the hands and feet, in most cruel sort; they kindled a fire under her, which, by little and little, deprived her of her mortal life, whereby she obtained life everlasting.  
Among these holy Martyrs, there was one called E●titianus, a man very rich, plain, and void of malice. From this man they took all his goods, of which he seemed to make no regard; and if any thing had been spoken to him thereof, he would answer thus: Take from me what you will, yea, all that I have to lose; you shall take my head before you take CHRIST from me.  
The body of S. Anastasia half consumed, was buried by a matron called Appolonia, after she had dressed it with costly ointments. And when she had many times embraced and kissed it, she wrapped it in most pure white linen, and buried it in a garden she had, where shortly after she caused a Church to be builded, after the name of the saint. This glorious martyr is one of the saints▪ named in the Canon of the mass, which is no small privilege.  
Her martyrdom was about the year of our Lord 300. (Dioclesian, and Maximian being Emperors) on the 25 of December. And, because on that day the nativity of CHRIST is celebrated, the commemoration of this saint is only made in the 〈◊〉 〈◊〉 Mass of the three, which on that day are 〈◊〉.  
Some writ; that Pope Telesphorus ordained, that three Masses should be said on that day. And some Authors say; that the first Mass signifieth the Gentiles, who were in a manner blind in their idolatry; and therefore it is said at midnight. The second is said at break of day, when the light is seen, although but a little; and this signifieth the Hebrews, who had some light from God, which was but little; for they had all things in figures, and shadows. The third Mass which is said at the clear day, signifieth the Christians, who have the clear light of God, because they have most clear knowledge of him.  
Other authors say; that in these three Masses, are represented three states. By that which is said at midnight is understood the darksome state, full of obscurity and confusion, of those that be in hell. By the other, that is said at the break of day, when the light begin to be seen, are understood those that live in the world; who be in the middle, between the light and darkness; and do not know, what shallbe their end. By the third, which is said at clear day, is understood the state of the happy, which be in eternal clearness, and posesse the joyful, and blessed vision of God. This is the signification of the three Masses, which are commonly said on Christmas day, as the doctors generally say.  
The occasion that moved Pope Telesphorus to make this ordinance was: The first Mass is called ad Galli cantum which is at midnight, or a little after, because at that hour JESUS CHRIST was borne. The second is called at the daie-break, because at that hour he was visited, and adored by the shepherds. The third is said at the ordinary hour, as on other days, and is called the high Mass. [The spanish saith:] Of these three Masses w●iteth Innocent 3. in the third sermon of the birth of CHRIST. Galfridus, lib; de reb: Eccles: cap. 21. Albinus de divin. office cap. 1. Sicardus Cremonens: and others.   

The life of S. Stephen the first Martyr.  
ROBOAM the king of Israel, 
3. Reg. 12.  succeeding his ●ather Solomon in the kongdome, made some laws and ordinances, to be observed of his subjects, who esteemed them to be too rigorous: ●here ca●●●d them to assemble together, with intent, to rebel against the king Roboam, saying, and professing open●●, that they would not obey him, nor acknowledge him for king. Those which did thus rebel, were ten tribes of the twelve, into which, all the hebrews were divided.  
The king being certified of this commotion, called o●e Aduram, his faithful servant, and one of great account in his court, commanding him: to go speak peaciblie to these rebellious people, thereby to quiet, and appease them. Aduram caused the ten tribes to be warned to appear: & choosing out the most principal of them, he showed him some reasons, whereby he might reduce them to the service of the king: but they hearing him named, with great indignation took up stones, and stoned Aduram to death.  
Roboam, in as much as he is king of Israel, is a figure of JESUS CHRIST, unto whom the father eternal gave the lordship and power over all flesh, and especially over that people, unto whom he was sent for guide and captain, and for king also, as the Prophet Zacharie calleth him. This king made his ordinances, 
Cap: 9  when ascending gloriously into heaven, he commanded his holy Apostles, and disciples, to publish the evangelical law, and make known unto all men, that the old law was abrogated. Many of the jews thought this to be very strange, and rigorous, and therefore they took counsel together and determined, that they would not acknowledge JESUS CHRIST, nor receive his Gospel, and doctrine.  
He understanding their consultation, and intent, sent a principal man of his court unto them, which was S. Stephen, figured by Aduram. whilst he talked to the principal of them, to persuade them to acknowledge CHRIST for the Messiah, and that they would obey him, and receive his doctrine; they on the contrary part, being obstinate, and rebelliously bend, took up stones against S. Stephen and with extreme fury, led him forth of the city, and there stoned him to death; the martyr remaining victorious, being crowned in his own blood.  
The life of this glorious martyr, written by S. Luke the Evangelist, in the Acts of the Apostles, and other good approved authors, is in this manner.  
THE Apostles preaching, and doing many miracles in jerusalem, the people of the city, and the countries there about came, and brought their sick in great abundance, and they were all healed. This was the cause, that the number of the disciples increased daily, 
Cairt: upon this place.  for all those that were baptized, were called by that name. It befell, that amongst them arose a little controversy, moved by the Greeks against the Hebrews They were all Hebrews, 
cap. 6. V 1.  but some of them were borne in Greece, and others in Palestine and these were called Hebrews, and the other Grecians.  
These Grecians seemed aggrieved, that their widows were not admitted into the public ministery, and affairs; because in those times they that were converted, brought all their goods unto the Apostles, 
cap. 4. V 37.  and they provided for them their diet apparel and all other things necessary. And to the end, that all things might be done in order, they appointed to every one a particular office: and to the widows, (that were honest and devout women,) they gave in chatge to dress the meat, and to attend the table. The Grecians requested, that the widows of their nation might be admitted unto that service: for every one desired to be employed in some office, and to do the best service they could.  
The Apostles assembled together to stay this matter, lest it might grow to discord. And, having called all the disciples, said unto them: It is not fit, that we should be busied in matters of such small importance; therefore let us find out, and make choice of some good quiet men, of honest fame, who may have authority to provide persons, which shall have care of the provision of diet, without aggrievance of any nation, one or other: and out of both nations may be chosen widows diligent, and apt to dress meat for the multitude. And when in this matter there may happen any occasion of disagreement, they may resort to those that be elected, who may quiet all dissensions, if any arise, and that we may attend to preaching, and prayer.  
This resolution pleased them all, and out of the disciples were chosen seven; and as the head, and chief of others, Stephen a faithful man, and full of the holy Ghost was chosen. S. Augustine out of this gathereth: that S. Stephen was a man of great continency, and government; since unto him was given an office, in which he should have so great dealings amongst women. The Holy Ghost saith also of him; that he was replenished with grace and fortitude, and that he did ●ignes and many miracles. He showed himself to be very valiant, and courageous, preaching JESUS CHRIT to the Hebrews, persuading them to forsake the law of Moses, (which now was of no force) and that they should receive the Gospel and be baptized.  
The matter was brought to that pass, that S. Stephen was more famous, than any other of the disciples; because he disputed face to face with the masters of the Synagogues, in which were congregated the Grecians of sundry Provinces, as of Cyrene, of Alexandria, of Cilicia, and of Asia the less, who altogether could not make resistance unto the words of Stephen. For he propounded his reasons with such a spirit and wisdom, and resolved their arguments so clearly, that they remained ashamed, and utterly confounded. Where they should have taken profit by the same, they (contratiewise) took such indignation against him, that they hired certain false witnesses, to accuse him unto the high priest.  
Hereupon S. Stephen was taken, and the witnesses accused him, that they heard him speak blasphemy against God, the Law, and the Temple. And they added also, that he said: that JESUS of Nazareth should destroy that sacred place, and change the traditions, and ordinances given by Moses. This was an apparent slander; for this last they had not heard S. Stephen say, but the priests said to themselves that it must be so, since JESUS CHRIST had said so; yet they wrong understood him, when he said unto them: 
john: 2.  Pull down this Temple, and in three days I will build it up again. In these words our Saviour spoke of the Temple of his body as the Evangelist saith: that they should put him to death, and on the third day he would rise again. Whereupon the false witnesses, (in●yted thereunto by the Scribes and pharisees, the enemies of S. Stephen) deposed, that he affirmed the ruin of the Temple, and the change of the Traditions, and ordinances given by Moses.  
This accusation being laid, all they that sat in Counsel, looked steadfastly upon S. Stephen, and they saw his face, 
Cap: 6. v. 15.  as the face of an Angel, glistering out of measure. The high priest demanded if this were true which they affirmed to him? The glorious saint (having craved audience) reduced to their memories all the accidents that had happened to that people; and the graces, and favours, that they had received from God: beginning at Abraham, even until that present time. He made relation how jacob going into Egypt, with all his sons, in the time of joseph (flying from the great dearth, which was in the land of Canaan) remained there, and inhabited in that country. And how joseph being the dead, the Egyptians dealt evil with them; 
Cap. 7.  wherefore God sent Moses to bring them out of that country, & to deliver them from the hands of Pharaoh, that kept them as slaves, and made them to pass the red sea on the dry land, having drowned all their enemies therein.  
He told them also, how God gave them the law, by the hand of Moses, who prophesied and said: that God would raise a prophet of the people of the jews, and that they should and must hear, and obey him, even as they had done Moses He also charged them, with their unthankfulness toward God, they having received of him so many great benefits and graces; how they left to worship him and fell to adore Idols, made with their own hands; how they had persecuted the prophets, and killed many of them, and finally he said unto them: You indeed do show yourselves to be their children, for they were obstinate, and stiff-necked, a-against the commandments of God's law; and you be also like them, resisting the Holy Ghost.  
They persecuted the prophets, that spoke of the coming of that just and Holy Prophet, of whom Moses spoke likewise; but you have imprisoned that same just, and holy Prophet, who was the true Messiah, and the CHRIST promised in the law, and you never ceased persecuting him, until you had put him uno the death of the cross. The scribes and pharisees which sat in Counsel were so moved, that they gnashed their teeth against him, showing thereby their indignation; and offering withal to lay violent hands upon him.  
S. Stephen lifting up his eyes to heaven, saw the glory of God, and JESUS CHRIST standing at his right hand; as it were, to show him his power, and favour to help him in this sharp conflict, which he undertook for his sake. The glorious saint could not conceal nor hide it, but certified them of the great glory, 
cap. 7. V 55.  saying: Behold, I see the heavens open, and the son of man, at the right hand of God. When these devilish, and hard-hearted people, (who awaited to find any occasion against the holy man, that they might wreak and discharge all their malice and rage conceived against him) had heard him speak these words, they esteeming it to be blasphemy, lifted up their voices and said: Let the blasphemer die, let us put him to death; and herein they feigned to show their zeal unto the law, and shut their ears, as if they had heard some absurd speech against God, or his honour.  
But this was not all. For as thought S. Stephen had been indeed a blasphemer (who the law commanded to be led out of the city, and there to be stoned) they laid violent hands on that holy Deacon, and with a furious uproar and noise, they led him out of the city, where the witnesses that had given in evidence against him, gave their garments to be kept by a ●ong man called Saul, (who seemed to be very joyful that S. Stephen was put to death) and then they began to stone him with stones.  
The holy saint seeing that his death approached, lifted up his eyes unto heaven; and said: My Lord JESUS receive my spirit. 
Cap. 7. V 59 60.  This prayer he made for himself, standing on his feet: but when he whould pray for his enemies (to the end they might see he prayed for them from his heart) he kneeled on the ground, and with a loud voice said: O Lord pardon them this sin, for they know not what they do. Little did this his pious act mollify the obstinate, and hard hearts of his adversaries: yea they rather threw down stones upon him, like a shower of hail. Some miss him, some hit him, some hurt him, others returned back, and some stuck fast in his sacred head. In this torment, the blessed Martyr ended his life. His ●olie body was buried by some virtuous people, shedding over him many sorrowful tears.  
Of this holy Martyr are read great matters in particular treatises, which S. Augustine, S. Gregory Nissen, S. Fulgentius, S. Peter Crisologus, Eusebius Emissenus, Nycetas, and many other authors writ of him. All this and much more S. Stephen meriteth, aswell for his many virtues, as for the great zeal, wherewith he preached JESUS CHRIST, and his honour: and also, in the great charity he showed, in praying unto God for them, that took away his life. Hereof it came, that his prayer was heard, and was so acceptable to God. for as S. Augustine, and S. john chrysostom affirm: the Catholic church doth at this day, by him enjoy S. Paul, who was one of the furtherers of his death.  
It is truly said, that S. Stephen was a deacon, ordained together with six others by the Apostles, when they gave them the charge of the ordinary services, that daily occurred among the disciples. Moreover, S. Augustine writeth many miracles which God did by the merits of S Stephen: but for that the greater part happened at such time, as his blessed body was found; I refer you unto the feast of his Invention, which the holy Church keepeth on the third of August, in which place you may read some more of them.  
At this time, we will speak only this: That seeing this saint made prayer for them that stoned him; we, which desire to honour him, in celebrating his feast, may hope, that he will be a good means, to obtain mercy for us of the heavenly Majesty and that, by his especial favour, we may have the gift of perseverance in his service unto our death, that afterward we may be worthy to see him in his glory. Amen.  
Eusebius saith: the death of S. Stephen was in the year of CHRIST 34. in the reign of Tiberius Caesar. Durandus in his rational saith: that the death of S. Stephen was on the third of August, when his Invention is celebrated, which as he saith in the same book was on the 26. of December, being the day, whereon his principal feast is kept. The Church changeth it (as the same Guilielmus saith) to have the Martyrdom more festival, adjoining that, rather than the Invention, unto the birth of Christ.   

The life of S. john the Evangelist.  
THE holy and valiant man Mardocheus (the faithful Chronicler of the King Assuerus and Esther) recounteth: that he being advised and attended, and having continual regard to the health and welfare of his King and Lord, heard one day, that some servants of the King had made a conspiracy to kill him, and resolved to put it speedily to effect. Mardocheus noted the words, and taking knowledge of the men, made a memorial, wherein he wrote all their conspiracy, and wrought so, that it came to the King's hands, who caused the affendors to be imprisoned, and after they had confessed their offence, to be punished according to their deserts.  
There was no reward given to Mardocheus, for discovering this treason: but there was made only a no●e in the Annals of the Kings of Persia. Some days after it happened, that the King commanded that book to be read unto him, that he might reward the services done unto him, whereof in that book the memory was conserved, and when he came to that place, where mention was made of Mardocay, the King perceuing, that he had been the cause of a great and man●●est delivery from a danger of his life, studied what reward to bestow on him: At last he determined that Mardocay should be arrayed gorgeously, and led through the City upon a goodly Horse, and that before him should go trumpets sounding, and declare, that i● was the Kings will and pleasure, that Mordecay should be hounoured: and every man was charged to do him honour.  
This history agreeth and fitteth well S. john Evangelist figured in Mord●cay. For as he was Chronicler to the King of Persia, so S. john was a faithful Chronicler of JESUS CHRIST: The one was holy, the other most holy. Mardocay discovered the conspiracy made against the King, whereby he avoided a grievous hurt; S. john having notice also of another conspiracy, that the Ebyoni●es heret●kes plotted against JESUS CHRIST (denying, that he was God,) wrote his Gospel against them; whereby their iniquity was disclosed, the damage prevented, and they confounded.  
This writing was written in the memorial of God, and then came the day, wherein the memorial are read, and seeing what S. john had done for JESUS CHRIST'S sake; not only for this service, but for divers others worthy of reward, it pleased his Lord to honour him, even as it happened to Mardocay. To this end, was given unto him a gorgeous and rich vesture, the like whereof is hardly to be found: for the tittles that do agree unto this holy saint, do not ordinarily concur in any other, at one time.  
He was set upon a horse, which was the special favour bestowed on him by God: The horse was, that which David meaneth in a Psalm saying: O Lord, thou shalt save both men & beasts: In some sense, you may understand by beasts, the bodies, as by the names of men, we may understand the souls: as if he had said: that at the day of judgement the holy saints shall go to heaven both in body and soul.  
Upon this Horse, viz. his own body, it pleased God, that S. john Evangelist not staying for the day of judgement, should rise again, assoon as he died, and go up into heaven, as many great authors hold, who yield many strong arguments to prove, that S. john Evangelist is in heaven both in body and sou●e, whereunto be entered like another Mordecay triumphantly with trumpeters before him, who proclaim all his heroical acts, and declaring that God will so honour him, and that he would have him honoured of all. The life of this holy Apostle and Evangelist ensuing, is collected partly out of the Gospel and in part out of divers good and grave Authors.  
SAINT john the Evangelist was the son of Zebedee & brother of S. la●es the greater, who was beheaded by Herode. S. john, (after Onuphrius) was borne in the third year of CHRIST. 
Lib. 1 ●a. 28  He was of a noble house as Nic●phorus and S. Jerome say. And they be of that opinion, for that S. john was familiar in the house of the high priest, as appeareth in the night that CHRIST was taken, for S. Peter was suffered to come in by means of S. john, as one whom they respected.  
Though he was a gentleman, yet for to avoid idleness, (the nurse of many vices,) he used the trade of fishing, jointly with his father and brothers: and the rather, because their house was near the sea, of Galily. This showeth, they were not so poor as some make them, in that they had a bark of their own, wherewith they fished. They being then one time busy at their fishing, CHRIST called them, and bade them follow him; and be his disciples. They knowing him to be their kinsman (and reputing it happy that he would accept them into his school) forsook their father, the barks and the nets, and went to JESUS CHRIST.  
S. john was now abou● 28, years old, and a virgin (as he was all his life) of a good nature, beautiful in countenance, very amiable, and wise. Whereupon the son of God took unto him an especial affection, and made him his favourite, among all the Apostles. This same Evangelist esteemed this prerogative so highly, that when he recounteth any thing in the Gospel, where he is to name himself, in steed thereof he useth this phrase. The disciple, whom jesus loved. JESUS CHRIST showed often to him particular kindness; of the which one was, that when he was to be transfigured upon mount Thabor in the presence of three Apostles, one of them was S. john. he was one of them, that was present, when our Saviour raised the daughter of the prince of the Synagogue in the presence of two other Apostles, he being the third.  
S. john gave notice to his mother of the great affection CHRIST bore to him: who guided by motherly affection, or persuaded with the opinion, that all, or the most part of them had, that conversed with JESUS CHRIST, to wit; that he should reign temporally, it seemed to her an easy matter to obtain of him, that the two brethren her sons should have the highest place of dignity in his kingdom: so she besought him, to bestow on them that favour. But he intending to make her know, how they had deceived themselves in this demand, for that his kingdom should not be in this world, but in heaven, where if they would have a peculiar place; they must (he said) if they would obtain it, both drink the same cup and suffer troubles for God's sake, and that therein they must also look for his help.  
The night of his last supper, our Saviour showed especial favours unto S. john: for when he said that one of them that sat at the table, should sell and betray him, though S. Peter was favoured much of CHRIST, yet it appeareth, that CHRIST would not disclose this secret to him, but to S. john: yea S. Peter requested S. john, to ask that question. S. john might do it fitly, as sitting by our Lord; who answered that he was the traitor unto whom he gave a morsel of bread dipped in the platter; and then he gave it to judas. In the same supper S. john leaned upon the breast of our Lord, and there slept; in the which sleep, he saw many high and secret mysteries, which he afterward wrote in his Gospel. When our Saviour went to pray in the garden, S. john was one of the three disciples, that he took with him, and willed them to watch in prayer. At the time the jews apprehended him, S. john fled as the other Apostles did, but in continent he returned, and jointly with S. Peter followed him to the house of the high priest, where he saw how S. Peter denied him, and our Saviour to look upon him; and how S. Peter repentant for his fault, went forth and wept bitterly for his sin.  
After this S. john departed from thence, and brought the news to the mother of God of that which had befallen. She was at that time in Bethania, or else, as others will, in the same house, where CHRIST supped with his disciples, though she was not present thereat, but was with drawn in some other lodging or room. S. john accompanied the holy Virgin with grief (as we may well imagine) aswell to see her in that heaviness, as to think what torments his dear master had and did suffer and endure.  
This same disciple stood with the blessed Virgin, at the foot of the Cross, when our Lord did him that favour above all favours, never sufficiently praised and magnified: since, in such a time & such circumstance, our Redeemer looked with his eyes upon two such persons, as were his mother and his disciple, and studied in what manner he should show the bond he ought unto his mother and how she should satisfy the love he bore toward his disciples, he resolved to give the disciple for son unto his mother and the B. Virgin for mother unto his disciple; whereupon he said unto her: Woman behold thy son: It was not forgetfulness of JESUS CHRIST, that he called the B. Virgin, woman and not mother, for the name of mother, is a word of great tenderness, and it would have caused the B. Virgin to have shed abundance of tears, who had before powered tears like rain from her eyes, therefore he called her woman, and not mother. Then he said to the disciples; Behold thy mother there, as if he had said, john take her to thy mother, for I leave her unto thee: She is a Virgin, and thou art a Virgin, it is very meet, that she hold thee for her son, and as a son love thee, and that thou hold her for thy mother, and as a mother love and honour her.  
S. john stood at the foot of the Cross, all the time our Lord remained thereon, learning of him, as of a man reading from a chair, things wonderful and admirable, and chief when by heard him pray for them that crucified him: for than he learned a wonderful lesson of love, that aught to be borne not only to one's friends, but also to his enemies. CHRIST had said it before unto them by word of mouth, but on the Cross, he confirmed it by deeds; to the end, they might better learn their lesson.  
At the time our Saviour called for drink, and that vinegar was given him, S. john felt incredible grief, to see his Lord an master, (by him so much loved) to endure such torments: lastly JESUS being dead, when his side was pirced with the spear, S. john with the sharp eyes of the Eagle, saw water and blood to issue from the wound, and noted the same in his Gospel. When our Lord was taken from the Cross, S. john took him in his arms, and gave him to the pensive & discomforted mother, and with her, and with the other that were present and that came to take him from the Cross, carried him to his sepulchre. And having heard the third day after by the mary's, that our Lord was risen again, S. Peter and he returned thither, yea he ran before Peter, and came first, but stayed at the door, and did not enter in, until S. Peter came.  
Then late in the evening he saw our Lord risen again, jointly with the other Apostles excepting S. Thomas and judas. He saw him also another time, being with S. Peter and the other Apostles fishing in the Tyberia●, when they being in the bark, and our Lord on the shore S. john was the first that knew him. And for that the disciples said to our Lord, that they had fished all night, and had taken no thing, our Lord appointed them to cast the net on the right● side of the bark, at which time, they took so many fishes that it was agreate wonder the nets were not broken, which S. Peter seeing, swum me to him, and the other came to him being upon the land by bark.  
There our Lord gave unto S. Peter the Papacy, which he had promised unto him, and did not give it unto S. john, for certain reasons, which the doctors allege: One of the which is this, that if the Pope gave unto a servant of his an office, which was worth yearly 1000 ducats, but paid out of it a pension of 800. ducats, and if to another he gave an office worth yearly. 500 ducats without pension out of the same, it would appear, that the second man should be thought to be in the greatest favour.  
So also was it a great favour to give the Papacy and the charge of the Church unto S. Peter, but this benefit paid a great pension out of it, for the many cares and troubles adjoining unto it. It was also a benefit to appoint and assign unto S. john the mother of God, for his mother, which thing was without trouble or charge, and therefore greater was the honour done unto S. john.  
It is also very clear, that he who is to he head of others, must have both honey and gall, for he must (at one time) be affable & mild toward the lowly and humble, and must show himself stern and rigorous to the proud and haughty: S Peter had these conditions, he was not altogether mild, for when occasion served, he knew to fight with his sword, and to wound men: but S. john he was peaceable & mild at all times. Moreover, S. john was the kinsman of CHRIST after the flesh, & ●f he had given him the Papacy, it would have been thought (and he should have given occasion to think so) that such a dignity might have been bestowed upon their friends and kin. He gave it then to S. Peter with whom he had no kindred. S. Thomas saith also that our Lord gave the Papacy to S. Peter for that he loved him more, 
john. 21.  than any other, as it is collected out of the same Gospel, and therefore it was good reason he should be preferred unto that high dignity.  
Christ having given that function unto S. Peter, & said to him obscurely, that he should die on the Cross, as he did; S. Peter, who loved S. john dearly, asked our Lord. what should become of him, as if he had said: Shall john also die on the Cross? the son of God answered him: what if it please me, that john stay till I come to judge both the quick & the dead, to the (o Peter) what importeth it to know it? the same S. john also recounteth, that the brethren talked amongst themselves, that he disciple should not die, but they marked not, that CHRIST, said not, that he should not die, but if it pleased him, that he should live until his second coming, what had S. Peter to do to know it.  
This speech S. john made himself is not sufficient, but that some make a doubt: for there the many that say, that he liveth yet, & is to come and preach against Antichrist in the company of Enoch and E●●as, whom God keepeth alive for that intent: and that S. john is to be martyred with them. Some ag●ine be of a contrary opinion, and say, that the same S. john who treateth of the coming of Enoch & Elias in the Apocalypse, 
Cap. 11  saith thy shallbe two, so that if he should have him joined unto them, he would not have concealed it.  
And to the end it may appear which of these two opinions is of greatest authority, I will in this place name them that be of those opinieus, this I: say, if it be lawful to put this matter in opinion, for that considering the words of S. john of himself against the other Apostles, that doubted of his death, it seemeth not secure to say, that the Apostle did not die.  
They that affirm, that he died not, be Abbot joachin and George of Trapeunt a grammaryan, who made a treatise of this matter, and Francis Mairon red this treatise, and saith also that S. john is yet alive. He was a franciscan friar, and was the first that determinately saith; 
Mai. 4. dis. 49.  that the mother of God was conceived without original sin: for thought that Scotus, who was a friar mynour also, moved the question, yet he did not resolve the matter clearly, though he seemeth to be of that opinion as Mairon is, who affirmeth and determineth it to be so. These three Authors I have seen, and I know not, if any other be of that opinion: for that Theophilactus and Euthimius, who be grave and ancient authors, (if you mark their words well) say only; that in their time, it was the opinion of some that S. john was not dead, and the same saith simeon Metaphraster also.  
But other holy doctors be of a contrary opinion S. Jerome saith plainly in many places, 
In mat. 20.  that S. john died; & the same in avouched by S. john chrysostom: Tertullian who wrote the martyrdom of S. john, 
H●. 26 in epis. ad h●. lib▪ de. In ●●. 21. Lib. 3. c. 3. Lib. 1.35.4. d. 43 art. 3.  when he was put into the boiling oil, saith; that then he was delivered from death, but he afterward died, and the same saith venerable Bede, Eusebius of Caesarea in his ecclesiastical history; Polyerates. B. of Ephesus said that S. john died Nicephorus Callistus not only saith, that he died, but also that he rose again incontinent, and that he went into heaven in body and soul, and S. Thomas Aquinas is of that opinion also S. Jerome and venerable Bede seem to infer, that S. john is in heaven both in body and soul: for they say, that he died without grief, and that his body was not turned into dust. So that the Authors who say S. john did not die, be not of any great account, and against them is the opinion of many and ancient doctors. judge then, whom we shall believe. But in my opinion there is no doubt, but that S. john did by.  
After that JESUS CHRIST ascended into heaven, and after the coming of the Holy Ghost, at the which S. john was present with the other Apostles, and disciples, S. Luke recounteth in the Acts of the Apostles, 
Act. ●.  that S. Peter and S. john going into the temple to pray at the ninth hour, healed a lame man, to the great wonder of all the people. Whereupon the two holy Apostles were led into the consistory of the jewews, where they constantly professed the faith of JESUS CHRIST. They were also put in prison and beaten, whereof they much rejoiced, & thought they had received a singular benefit, in that they had suffered persecution for the name of JESUS CHRIST. In this consistory was present Gamaliel a disciple of CHRIST who laboured to set the Apostles free without punishment, but he could not effect it.  
S. john remained in jerusalem certain years, and that was (as some think) as long as the B. Virgin lived after the Ascension of our Saviour into heaven. He had a great regard and care of her● he stayed ordinarily in her company. He said mass unto her: and she did often times receive the B. Sacrament at his hand as S. Bonaventure saith. The communication, that these two blessed creatures had together, was questionless even seraphical, being both of them so inflamed with the love of God, as they were.  
After the death of the B. Virgin, S. john went to preach in Asia, which country fell unto his lot, in the division of provinces. This glorious Apostle preached with great zeal, and founded seven Churches in seven principal Cities viz Ephesus, Smirna, Perg●mo, Thyatira, Philadelphia, Sardis, and Laodicea. In all th●se places he ordained priests to administer the sacraments to the Christians, that were many in every one of these Cities.  
It befell that Domitian a most cruel tyrant was made Emperor of Rome, who persecuted the Christians in all the lands subject to the Empire. In this persecution S. john was taken in Ephesus, and brought to Rome, and was there put into a vessel of boiling oil, 
In prol. in joh. De pres. cript.  (as Tertullian & S. Jerome say) out of the which he came without any hurt, and then he was banished into an Isle called Pathmos, which is one of the Islands called Cyclades, and is not far from Rhodes. There the Apostle stayed a whole year, and on a Sunday he had a vision and a revelation, in the which was discovered the successes of the Catholic Church, that should happen until the day of the general judgement: and all that he wrote in a book, which he called the Apocalypse or Revelation. 
Apo●. 2.   
Whilst that S. john remained in that Island, he converted unto the faith of CHRIST almost all the inhabitants thereof, and such was their love toward him, that (as simeon Metaphrases saith.) When he was to departed from the back unto Ephesus, they were like to die with sorrow. 
Procrus Cap. 49.  He was released from the exile, after the death of Domitian and succession of Nerua; who did by the advise of the Senate, revoque and abrogate all the laws his predecessor had made.  
The Islanders understanding that S. john would departed from the, went all unto him lamenting and wailing: some called him father, others Lord, and all said with one voice he was their joy, and comfort. They besought him with great affection, saying: Oh john, thou holy and admirable man, wherefore camest thou into this Island, if thou art to departed hence so soon? Why was the knowledge of thee bestowed on us, if we were to lose thy company so soon? Whither wilt thou go to be beloved, as thou art of us? Where shall thou be obeyed, as thou art here? Where shall thy words be so esteemed, since we listen to them, as if they came from God, and do believe that God speaketh in thee?  
Then o father have pity on us thy children▪ behold that without thee, we are left in danger and peril to lose ourselves: Oh Emperor Domitian thou hast done to none such evil, as thou hast done good unto us: thou hast sent hither the elect disciple of God, whom we have known, and received Baptism by his means. Thou hast done right well: but for that, to do good was far from thee, of this good ariseth this present evil, that now we must lose him, whom before thou mad'st us to know  
They all came to the holy Evangelist, and kneeled at his fear, took his garments in their hands, kissed his hands with great humbleness and reverent behaviour, for that they thought to make him stay there, more by prayers and entreaties, then by force or violence. They holy Evangelist saw the grief of this Islanders for his departure, but he promising not to forget them, and to send them some that should take charge of them, they remained somewhat pleased and satisfied: And so he embarked and returned to Ephesus, where he was received with great and incredible joy.  
As the holy saint was to enter the City, they carried out to burial a noble Matron called Drusiana who had loved S. john very dearly. He understanding the same by many persons that followed the corpse lamenting and mourning, for the loss of so virtuous a woman, that was charitable and had done many good works of piety toward all kind of persons, and he remembering the same prayed for her, and God at his request raised again the dead woman to life, and the holy Apostle went to lodge at her house.  
Then he began to govern that province again: and he understood that two young men in a City had distributed much riches unto the poor, desiring to serve God in poverty, (which life S. john had commended and praised much in his sermons) but after perceiving themselves in great want of necessary things, they repent of what they had done. S. john talked with them, and bad them bring him, two great branches of trees from a Hill he named, and some stones, and the young men did so. Then the Apostle by the power of God turned the stones into most precious jewels, and the branches into Gold, and said to the two young men; Behold now, see you may be as rich, as you were before, but consider well, that the riches of the world do puff men up, and do not satisfy them. Think also that there is but one paradise, and he that will have it in this life, and enjoy and posesse worldly riches: delights, and pleasures, cannot have it also in the other world.  
The Apostle did also in their sight raist to life, a young man, son to a poor widow, who with many tears besought him, to have compassion on her, as he had on Drusiana: The two young men having seen this strange miracles, determined to continue still in poor life, and besought the Apostle, to pray unto God for them, and gave him back his jewels and Gold, and he threw it upon the ground, and they returned to their former nature, and he prayed unto God for them, and they led a holy life ever after.  
S. john had a great controversy and variance with a priest of the Goddess Dyana, called Aristodemus, who said, that the miracles, the Apostle did, were not by the power of God, but of the devil, and if he would have him to believe it was by the work of God, let him drink a cup of poison (that he would temper for him) without any nocument or hurt to his life, or health. The malicious villain thought by this means, to take away the Apostles life, and to repair the loss his false gods sustained thereby S. john accepted of the match, and took the impoysonned cup in his hand, and made thereon the sign of the Cross, and drunk it of, without receiving any hurt.  
Some Authors say, for this cause, S. john is painted with a cup in his hand, out of which cometh a serpent, and he seemeth to bless it, which signifieth, that he destroyed the force of the venom. Others say, this is not the cause, but that he is painted so, upon the words, CHRIST said to him, when his mother requested, that he and his brother might have the next place unto him, the one on the right hand, and the other on the left; and the words of CHRIST were these: Can you drink the cup, which I must drink? and they answered; I: and our Saviour replied: I say unto you in verity, that you shall drink my cup; This cup (as some say) is signified by the cup, which is painted in the hand of S. john. and it may be, it is painted there for both the causes.  
S. Clement of Alexandria, S. john chrysostom and other Authors recount also a story which befell between S. john and a disciple of his, being a beautiful young man. And it was this: S. john kept the young man very straight, and would have brought him to strict and a mortified life: And having on a time occasion to visit one of his Churches commended him unto the care and government of a Bishop, desiring him to have good regard of him: In the absence of S. john, the young man began by a little & little to fall unto lewdness: and at the last, to be a Captain of robbers and murderers by the high way: S. john being returned, and understanding what was become of the young man, was aggrieved for the same, and went unto the desert, where the young man kept and haunted: in fine, he met him. He at the sight of the Apostle, began to fly, and S. john followed him, saying: My son, why dost thou fly? behold I am weary, and even tired in coming to seek thee in this desert, and unhabited place: dost not thou perceive, that it is evil done of thee a young man, to fly from me an old man? If thou dost it for fear of the account, thou hast to render unto God for thy sins, I offer myself to answer for thee, at the day of judgement. The heart of the young man relented at the words of S. john, and at the tears he saw to fall on his white beard; so he fell at his fear, bewailing his sins. S. john took him home, and the young man amended his life and served God, with great fervour after that time.  
Sometime this servant of God showed indignation against them, whom he knew, would not amend their faults. S. Policarpe (his disciple) writeth of him, that being one time in a bayn, Cerinthus the heretic came in, and then he made haste to get out, saying with indignation; Let us get hence quickly, lest the filthy and corrupt water of Cerinthus infect us, meaning by the water, the false doctrine of the heretic.  
His disciples importunated him to write that which he preached, that they might have it in continual remembrance: The Apostle condescended to their request, and commanded a general fast and continual prayers to be kept by all the people: Then went the upon a mountain, and took only with him his disciple Procurus: Metaphrases saith, they heard thunders and thunderclaps with whirlwinds, which put Procurus in great fear and dread: but these tempests being allayed: S. john began to say: In principio erat verbum, and so Procurns wrote and continued the Gospel after his inditing, wherein he laboureth to destroy the error of the heretics called Ebionits', who held that CHRIST was not God, and the principal intent of S. john was to show and prove that CHRIST is true God. And because he flew so high, the figure of an Eagle which is a foul that soareth aloft is attributed unto him.  
The holy Evangelist was now far in years, and when he talked with his disciples, he had always in his mouth these words? My sons, love one another: and they said; Master, let us hear some other words, for we have heard this very often; And he answered them: I say this thing unto you, for that this is sufficient, and he that doth this, doth all.  
Having then had revelation of his death, being 99 years ald, he assembled all his disciples, and led them upon a high mountain, where a Church stood: In that place he caused his sepulchre to be opened, and stripped himself of part of his  and put off his shoes, and so alive he went into his sepulchre, (his disciples making great lamentation) and then there came from heaven a clear brightness upon that place, environing the body and the holy place; And they that were present remained in a trance, as it seemed, for great dread, and being come to themselves, they saw S. john no more, but the grave covered with earth, which seemed to boil up a precious liquor that cured many infirmities.  
This was the passage of S. john, and as S. Jerome and venerable Bede affirm, his death was without any grief, and his body never felt corruption. Of which words, S. Thomas, Nicephorus, Callistus, and many other Authors take occasion to say; that S. john was raised again, and ascended into heaven, both in body and soul, where he hath an eminent place, since the titles he had in the world were so honourable. He had the title of Virgin, Apostle, of Evangelist and of martyr, at lest in will and desire, yea S Augustine, S. john chrysostom, and Ruffinus call him martyr, for when he was put into the vessel of oil, he should have died, if God had not miraculously delivered him: and his will was always prompt and ready to die for the love of JESUS CHRIST.  
Beside the said titles, he had another rare and singular name of the Disciple beloved of CHRIST, of his brother, and sons of the same mother, by the will and appointment of the same God.  
This glorious Apostle did spend 70. years in preaching and converting of souls, all which time he continued busy in the service of God, always loving him, and always persuading others to serve him.  
But all this, which we have said, is but little to equalize the great glory, that he enjoyeth in heaven: although that which he hath, and what place he possesseth there God and he best knoweth.  
Let it suffice us, to recommend us to him by taking him to our Advocate, and imitating his life, as much as lieth in us: And so aided by him, we may be rewarded by God, and see S. john in heaven, yea God himself, enjoying him in his glory for ever. Amen.  
The Catholic Church celebrateth the feast of S. john Evangelist on the. 27. day of December: And his death was in the year of our Lord. 100 or there about, in the time of. trajan the Emperor.   

The feast of the holy Innocents'.  
THERE is mention made in the book of Kings of a most cruel woman, 
4. Lib. Cap: 11.  called Athalia, who was the mother of k●●g Ochozias. This woman (her son being dead) upon ambition and desire to reign, got into her hands the children, which were of the blood royal, and put them all to death. One only escaped he● hands, who w●s called joas. This child was saved by the care, and diligence of the nurse that brought him up, and of joiada the high priest, who hide him, so that Athalia could not get him into her possession and power, and in process of time joas was king of Israel.  
This cr●ell Arhalia, was a figure of Herod, who holding the kingdom of Israel by violence, for that he was a foreigner, and of a strange country; to assure himself of that kingdom, he killed many innocent children, as Athalia had done before; out of whose hands escaped joas, by the industry of his nurse, and of joiada, which kept him secret.  
So JESUS CHRIST figured in joas, fled from Herod, by the care and industry of his most B. mother, and of S. joseph, who delivered and kept him free out of Herod's fury, when they carried him into Egypt. joas was afterward king of Israel; JESUS CHRIST was, and is King of heaven and earth, and the universal redeemer of all mankind. The history of these holy Innocent infants, was written by S. Matthew the Evangelist in this manner.  
AFTER the birth of the son of God into the world, 
Luk. 2.  and after his circumcision on the eight day. After he had been visited, and adored by the three kings, on the thirteen day, and after he had been presented on the 40. day in the Temple of jerusalem. S. joseph and the B. virgin, with their little child, being returned unto Nasareth; the Evangelist S. Matthew saith: that an Angel of our Lord appeared to S. joseph in his sleep, and said unto him. Arise, and take the child with his mother, 
Mat. 2. v. 13.  and fly into Egypt, and stay there until I bring thee word, for Herod will seek to kill the child. God hath great care of his friends, unto whom he showeth the remedy, before the hurt.  
God (being omnipotent) was able, to have made joseph, and the virgin, with the little child, to have remained safr in Nasareth by miracle; but he doth not always miracles, where provision may be made by man's help. This you may perceive in Abraham, who feared to be murdered in Egypt, for his wives sake, who was very beautiful (for the Egyptians if they had known she had been his wife, would have killed him, and taken her away) bade her say, that she was not his wife, but his sister. He might well say she was his sister, for the near kindred that was between them. The holy man joseph did not stay long to execute the commandment of God, but gave notice of his revelation unto the blessed virgin, and without stay, they traveled with their infant, into Egypt, and there they stayed in secret manner, unto the time of Herodes death.  
The old Adam broke the commandment of God, 
Gen: 3.  and fled from him, but the new Adam to fulfil the commandment of God, went to hide himself, and lay hid as a stranger, for certain years in Egypt. This was done for the consolation of the saints, that they should not wonder, if they were forced sometimes to fly, and if at any time they lie hidden or secret, it is no great matter, since they be in a strange land. But if they will be in all places happy, and secure, let them have the child JESUS in their company, though it be in the land of Egypt, as joseph and Mary had, who were well entertained, and much made of by that barbarous nation, for the child JESUS sake, who they had with them.  
A delinquent, or offender, flieth often unto the Church for succour; and some times he will take a little child if he can, and get with him upon some steeple, or tower. The people will shoot no arqebus or arrow at him, lest they might kill the child, but they will rather give him victuals to eat, lest the innocent child, should die for hunger. So also, if a just man seeing himself persecuted, take JESUS CHRIST which is the child with him in this life he shallbe secure and safe; but if he stay to take him in the other life, than he shallbe potent and strong, and then it will little help, to seek to take him up; as it is to small purpose, for them which be in hell, to pray unto God. CHRIST in this life may be taken up as a little child, and he that shall have him in his company, may be secure and assured, to have means, and remedies, to be delivered out of all dangers and perils, that can come unto any man, 
Lib 16. Cap: 7.  though all the men on earth and devils in hell make war against him.  
josephus saith in his book of Antiquities, that Herod had been busied with controversies, that he had against his own sons, for the succession of his kingdom; and had been enforced to go to Rome, to defend his allegations before the Emperor Caesar Augustus. And when he had ended that variance, he began another, with the children of the citizens and inhabitants, of the territory of Bethleem. Herod called then to his remembrance the three kings, which came to seek the new borne king of the jews. If they had said he had been in a stable, and laid upon a little hay, it might be, he would not have regarded it; but the wisemen told him, that they sought the king of the jews, who was lately borne. Herod kept that kingdom by tyranny and force, not coming to it by kindred or blood, for he was a stranger borne; yet he had received the religion of the jews, & observed their law.  
He knew that people looked for the Messiah and king, which should set them at liberty, and deliver them from all oppression, which he understood temporally. when he heard the three wise men say, that this king was borne, he grew into a great suspicion, and sought by all means to know of the law, where this king should be borne; and he being told by them, that he should be borne in Bethleem, he sent the kings thither, apointing them to return unto jerusalem. and to certify him, where the new king was to be found, because he also, would go to adore him. The cursed wretch said this in deceit, because he would have murdered him. The malice of man cannot prevail against the wisdom of God, for he was so blinded, that he had not the reason to send a messenger of his own with them, to certify him of their doings. It happened after, that the kings warned by God, returned unto their own countries by another way.  
Herod seeing that the kings had mocked him, and dousing utterly to lose his kingdom, he called all his captains and men of war, and (as Basill Bishop of Seleucia saith, who is alleged by Simeon Metaphrastes) he spoke to them in this manner: I have oftentimes had experience, (my loving servants and friends) of your courage, and valiant hearts, in the affairs, which have happened in my kingdom, though they have been many, and of great difficulty; in which you have not refused to adventure your lives in my service. At this time is fallen out a most important business, unto which, if I give not remedy; I shall (remediless) lose this my kingdom, and you your king; who hath always showed you many favours, and graced you, and studieth still, to do you many more. Now it shall appear if you be as desirous to serve me; and if you account yourselves valiant soldiers, now is the time to show your valour; for even in mine own house is a great mischief ready to oppress me.  
Know then, that my royal estate is secretly threatened, yea, the utter subversion, and overthrow thereof. There is no open war proclaimed, or made against me: neither am I assailed, by any public enemy; but a child, who is not yet two years old, threateneth to deprive me of my crown, and of the sceptre of the kingdom of Israel. He is borne in the city of Bethleem, and there he remaineth at this present time; and of this child have the prophets said, that he shallbe king of Israel, and that he shall set my crown on his head, and shall take the sceptre of the kingdom out of my hand. I fear the prophets, because I have not seen their words fulfiled yet. Do not you remember the three kings that came from the East who plainly reported, that this king was borne, and that they came to worship him, and to give him obedience.  
If these kings so far distant stood in awe of him, much more cause have I to fear, that am so near unto him. I appointed these kings, that they should give me notice when they found him, because, I would have gone to see him; and then I would have been freed from this danger. But they (I know not for what cause) have mocked me, and be returned into their countries, and kingdoms by another way, and have given me no notice. I fear, I doubt, I faint, and consume with sorrow, when I study on the success of this business. I have no remedy, and I know not unto whom to resort, but unto you.  
My will therefore is this: I would have you go unto Bethleem, 
Math. 2. v. 16.  and into all the territory thereof, and the country thereabout, and with your naked weapons, rush into the houses, pardon the old men, touch not the young men, spare the women, only kill all the children, all of them, from two years old, unto a day old. My will is, that you kill them all, spare none of them, for if one of them remain alive, that same one shall deprive me of my kingdom. Take no regard, nor pity not the tea●es of the mothers; yea; in their arms, I would have you search our mine enemies. And if any woman will defend her child, kill her also with him. Fear not to be accused for this fact, for it is by my command that you do it. Go into the city like Lions, search it through diligently, lest any remain hidden, and perchance it may be that child, that the kings came to adore.  
The captains understanding the king's mind, and intention, gathered all the army, reciting unto them the same reasons, that the king had alleged before. They all accorded and agreed to perform this mischievous act, and so to Bethleem they went, and he seemed the best and worthiest fellow, that traveled thither with most speed. So coming to Bethleem, they began the massacre; the cruel butchers slaughtering the quiet lambs. All the houses were  with the outcries of the afflicted mothers, the ways streamed with rivers of blood, and the streets were filled with bodies of the hoy Innocents', Herod desired to slay JESUS CHRIST in the person of every one of them; and so every of them died for CHRIST, who being in Egypt, had yet compassion on them, seeing they died for his, sake.  
Truly Herod did unto them herein more good than harm, and more profit, than damage, since they be all saved. If these children had not been put to death at that age, and by such occasion, it might have come to pass, that many of them might have been damned. But JESUS CHRIST our blessed saviour, and of all mankind, would not, that nay of them that were borne in that province, and at the time that he was borne, should be condemned. The slaughter, and butchery continued, the ways were all stained with blood, and the number of dead bodies increased, but the rage, and cruel fury of these barbarous ruffians, was no whit diminished. The most secret rooms could not defend the holy infants from the slaughter, neither was the Temple, where God was honoured, a sufficient refuge, or safftie for their lives In that their Temple, they assembled to make their prayers, but they offered no sacrifice therein, for that was to be done only in the Temple of jerusalem.  
They began now to make sactifices in the Temple of Bethleem, not of brute beasts, but of innocent children. Every thing was stained with blood: graves, and di●ches were filled with children, and their dead bodies were lying in every place. And if perhaps any mother did hide her son from the soldiers, the child manifested himself, seeming with his crying to call those butchers to kill him, because he would not be deprived of so happy, and blessed death. Some mothers that were more bold, thrust forward on the executioners, desirous rather to receive the blow themselves, than it should light on their children; but his was to no purpose, for themselves were wounded, and their children slain.  
Some other mothers held them so hard in their arms, that they could not get them from them; then would they cut and divide them in the middle, so that one part of the child remained in the hands of the mother, and the other in hand of the soldier. Some women ran to and fro, with their children in their arms, to get out of the place where the slaughter was, and stumbling on the dead bodies, killed their own children themselves.  
Some other turning unto these bloody fellows, said unto them: How is it that you become so senseless, and void of pity? Have none of you a mother? have you not wives and children? Do none of you know how great the love of parents is toward their children? How savage and beastly is this your cruelty? If in this city hath been commmitted any offence, these whom you kill, have not done it. Slaieus that deserve death, the rather, for that we have lived in company with such men as you be, & brought them children. The soldiers hearing these words, were moved unto compassion and shed tears, but remembering the commandment of king Herod, they became more fierce, and enraged then before, killing a fresh the children in their mother's arms.  
S. Augustine who also wrote hereof, faith in a sermon: when our Lord was borne, 
ser: de sanct: &. 1. huius fest:  there was heard many plaints, not in heaven, but in earth. The Angels in heaven rejoiced, and the mothers which were in earth lamented. God was borne a little child, and his will was: that unto him should be offered a sacrifice of children. He that was to be sacrificed like a lamb, on the Altar of the Cross, would have the Innocent children sacrificed unto him. It was a lamentable spectacle, to see soldiers, with naked swords in their hands, to kill so many little infants, and not to know the cause, seeing none of them could commit such an offence, as might merit so untimely a death. It was evident therefore, that envy was the only cause.  
Their poor mothers tore their hair, struck their breasts, and made pitiful outcries, their eyes running like fountains of water. The more they laboured to hide their little infants, the sooner they were discovered; they not having the skill to hold their peace, for they had not learned to fear such butcherly ruffians. The mother and the soldier struggled together, the one to deliver her son, the other to take him away. The mother said: why will you pull from me, him that was borne of me? Ah my pretty tender infant, I have not brought thee so carefully up, that thou shouldest be thus rudely handled. If any fault or offence hath been committed, I have done it; let this babe live, and kill me. Others said: If you look for one alone, why murder you so many? Oh come now Saviour of the world, let these soldiers see thee, without any peril are danger unto thee, since the power to live and die, is at thy pleasure; so shalt thou deliver us from this great sorrow; and our children from death.  
S. Gregory Nissen saith: It was pitiful, to see the mothers of the innocents, how they embraced their little infants, and bathed them in tears, awaiting to have them shortly bathed in their own blood. The cruel edict of Herod having been brought to Bethleem and the cruel soldiers being come, they assailed the little infants so furiosly, that they wounded the mothers also, and mingled the blood of the mother, and the infant together. Some mothers saw the sword to come, and pierce the body of her infant, as she gave it suck, so that at one time, the mother gave milk unto the child, and the child restored as much blood unto the mother.  
There was one sorrowful mother, that had two sons at one birth. She saw the sword drawn against them both, and she knew not which to defend first from the blow, she looked on the one, and held it fast to her breast, and left the other further from her. Then seeing the blow come, she pulled it close to her, and thrust out the other. The poor distressed mother, had not much time to deliberate, which of their lives she should longest save. for no sooner was the one wounded to death; but the sword was thrust quite through the other. and this was the case of many woeful mothers, that had two children in their arms.  
It happened also in this massacre, that two butcherly villains came unto a mother, that had two sons; they severed themselves to kill them, and withal severed the heart of the afflicted mother. The one infant wailed, and the other cried also. The woeful mother knew not which to answer first, with the like music. Lastly, she could but lament, and suddenly she saw them dead at her feet.  
S. Basill Bishop of Seleucia (cited before) saith: that in all the city of Bethleem, nothing could be heard, for the confused noise, which endured as long as the slaughter of the innocents continued; because the Infants that were killed cried pitifully, the elder brothers and sisters lamented, and so did the fathers; but the outcries of the mothers exceeded all the rest. The oldmen said: that there was never committed such a cruelty in any place, no not in a long sustained war; for though all were put to the sword, yet infants were spared.  
Complaints were generally made, yea, of the sun itself, that stayed so long, to keep back the darkness of the night; whereby the fury of these enraged people might cease. When these ruffians found no more infants in the city to murder, they departed into the villages thereabout, to do as they had done in Bethleem. Then the lamentable outcries of the woeful mothers was renewed, when they went to seek out the bodies of their dead infants. Some, that found them cut in pieces, laid their severed members together; using pitiful, and compassionate complaints.  
Some kneeling down to their slaughtered pretty babe, said unto him: A wake now my son, thou hast slept enough; shake of this heavy drowsiness, which the cruelty of Herod hath caused. Come, come, arise my sweet babe, take thy mother's breast, which thou hast so often tasted; Ah wilt thou not speak? dost thou slumber still? Alas, alas, too long lasteth this heavy sleep, that thus oppresseth thee. would to God it were possible for thee to enter again into my womb, that thy pretty members thus mangled, might be rejoined, and return unto life. These and such like words, said the mothers of the Innocents'.  
When Herod understood that his commandment was performed, he made show of great joy, and adorned himself with a crown of victory, as if he triumphed over some dangerous enemy. Neither did the cruel tyrant care, though his own child (that was nursed in a place near Bethleem) was murdered among the residue.  
Macrobius reporteth: 
Lib: 2. Satur. Cap: 4.  that this came unto the ear of Octavius Augustus, and that he said: that it were better to be a hog in the house of Herod, than his son. By which speech he meant, that Herod being a jew, the hog had been secure, for he would not have killed it, nor have eaten thereof, but his son was not so safe, for he was killed amongst the other children. Herod could not have devised a better means then this, to divulge, and spread abroad, the birth of CHRIST. For hereby it came to the knowledge of all, that a child was borne, who was a king, and had been adored of the kings, and of whom he was afeard, that his kingdom should be taken from him. But he stayed not so long, for before CHRIST was of age, Herod was deprived of his kingdom, by losing of his life, killing himself with those hands, with which he had persecuted our Saviour CHRIST.  
It is often seen, that God doth punish, and chastise men, by the same thing, and means, wherewith they taken occasion, and whereby they offend him Saul desired to kill David with his own hands, 
1. Reg: 31. Mat. 27.  and with the same he killed himself. judas sinned by selling JESUS CHRIST, and the wretch hanged himself with his own hands. Some think that the number of the slain children, was the same, which S. john nameth in the Apocalypse, 
Cap: 14. v. 1.  when he saith: that 144000. follow the lamb; but this is not certain. It seemeth rather a thing impossible, that in the town, and territory of Bethleem, should be so many children, of two years old and downwards.  
The Evangelist S. Matthew saith: that then was fulfiled the words of the prophet jeremy: A loud voice was heard, weeping and lamentation, 
Math: 2. v. 18.  Rachel weeping for her children, and would not be comforted, because they were not. In this place, Bethleem is called Rachel, because the fair Rachel, who was wife to the patriarch jacob, was buried near to the city of Bethleem. The holy Innocents' were the first martyrs that died for CHRIST; and he being come into the world, offered them to his eternal father, as the first fruits of the garden of his Church. He did them also an especial favour, for that they were all saved.  
Their patents also had no cause to be aggrieved: for if they were deprived of their lives (which he had before given unto them) for his sake, we may also believe; that he bestowed others on them, in their place; 
job: 42.  as it happened to job, who being deprived of seven sons, and two daughters; God gave unto him as many more, when he returned unto his former prosperity. Lastly, we may know as by the event hereof, that when the people of Israel departed from Egypt, one may well say: that God departed out of that country, in the company of his people; and that the Egyptians remained in lamentation. For one, and the last of the plagues that he sent upon them was: when he slew all their first borne. So also, when JESUS CHRIST departed from Bethleem, the Bethleemits remained also in lamentation. For a sure thing it is, that in the place, from whence God departeth, there remaineth nothing but sorrow, and wailing.  
Let us pray unto his divine majesty, that he always remain in our company; that we may always be glad and joyful in him; and that our joy may be true and perfect; enjoying it in this world by grace, & after in heaven by glory. Amen.  
The Catholic Church celebrateth the feast of the holy Innocents', on the 28. of December, and their Martyrdom was in the time of Octavian Augustus, in the beginning of the second year of CHRIST according to joannes Lucidus.   

The life of S. Thomas Arch Bishop of Canterbury and Martyr.  
THE life of this holy Prelate and famous martyr, collected out of four Historiographers of his time, Wilhelmus Cantuariensis, joannes Carnotensis or Sarisbe●ens. Alanus Abbot of Teukesbyrie, Herbert of Hos●ham clerk, Petrus Blessensis, archdeacon of , and many epistles of Popes, kings, and Bishops, is in this manner.  
SAINT Thomas, usually called of Canterbury, B. and martyr, was borne in London, the head city, and royal seat of great Brittany. His father was one Gilbert surnamed Becket, a man inferior to none of his citizens for kindred and riches; and superioure to most, for a singular good carriage, and holy conversation. This Gilbert being in the flower of his youth, voluntariely received the holy cross, an ensign of such as enroled their names to serve against Infidels, and travailed into the holy land: where, as he returned from visiting those sacred places of Jerusalem, he, together with others, was taken by his enemies, that lay in ambush; & made prisoner to an Admiral, a Prince of great account amonghst the Infidels. There he remained in captivity, the space of one year and a half; wherein, the only daughter of the aforesaid Admiral was so won with the carriage, and excellent good parts and qualities of Gilbert, with his discreet and weighty reasoning of matters that concerned Christian Religion, and also with his noble and stout resolution to die for God's honour, that (he afterwards by flight having obtained his liberty) she, wounded with his love and led with desire of being a Christian, forsook all her wealth, abandoned her father's house & her country, & followed him secretly into England. There being first well instructed in Christian religion and baptised in the Church of S. Paul by the Bishop of London with great solemnity, in the presence of six Prelates, she was married to Gilbert: all, but especially the Bishop of Cicester wondering at this heavenly vocation, and admirable providence of God; and prophesying that her womb should bear a child, whose sanctity and holy labours would make God's Church renowned and glorious. Not long after was Thomas borne, and brought up by his virtuous mother in all good manners and exercises. But he learned of her especially the fear and love of almighty God, with a great devotion to his B. virgin mother Marie; next after Christ reposing in her his greatest confidence, and making her Patron and Protectriss of all the ways and steps of his life. He was first brought up in a religious house of Merton; after was instructed in liberal sciences; then sent to study in the university of Paris: from whence returning home, he discharged with honour and great good satisfaction some public offices of the city of London. And having now for the space of three years attended unto temporal affairs, and followed courte-businesses; showing himself therein quick, discreet, and well advised; and thereby attained great credit, and learned much prudence and experience: having also been carried with affection to youthful sports of hawking & hunting; yet ever without staining or blemishing his good name with any vice or imperfection; led by the instinct of the holy Ghost, more than by any friend's persuasion, he retired & weaned himself from secular affairs; and betook himself to Theobald Arch B. of Canterbury, where his industry, diligence, and well advised managing of matters won him a chief place and great reputation amongst the Arch B●. most familiar & trusty friends. After his admittance into the company of Theobalds' counseloures and chiefest followers, he studied at Bolognia and at Al●isiodorum: was greatly employed in Church affairs of greatest importance: oftentimes sent, for decision of weighty controversies to Rome; from whence he evermore returned with good dispatch in his business: lastly he was made archdeacon of Canterbury, a place in those days of highest degree in the English clergy, next unto Lord Abbots and Bissh.  
Much about that time Henry duke of Aquitaine and Normandy succeeded king Stephen in the crown of England. Theobald fearing lest the kings good nature might be abused by some of his crafty counselours; and by such as under the cloak and pretence of public authority thirsted after the Church's revenues, and the commons spoil, drawn to some over sharp course and rough proceeding: desirous also, that the bond of love and amity might increase between the Prince and his Prelates, and the kings gracious favour shine upon his clergy, a thing most necessary, for the good and well far of all the kingdom: and well assured of his Archeadeacons' sufficiency to do all faithful service to the king, & good offices to all manner of people: brought him to the court, and wrought him into the favour of his Majesty; from whom he received the office of high Chanceloure of England. It might seem in outward show and appearance, that Thomas had now forgotten quite, that ever he was an archdeacon. His retinue was great; his followers men of good account; his housekeeping such as might compare with, if not surpass, the greatest Earls of the kingdom; his stuff very costly and full of bravery, so far forth as bridles of beaten silver; his principal care to retain his Prince's favour, and win all men's good will; which care did also compel him sometimes to show himself pliant to this Ma.tie in his fare, his discourse, in hawking in hunting and sporting, aswell as in his serious affairs: A table, that daily and Honourably entertained Barons & Earls: a house, that welcomed all needy & afflicted persons: a hand, that bountifully bestowed large gifts in howsehold stuff, apparel, provision, plate and coin. Finally fortune did seem to have made him her darling; and all things so flowed according to his wish & his desire, that one would have judged him, to have laid clean aside the very thought of a clergy man. But this was only the outside of Thomas: for inwardly, he was humble and abject in his own eyes: much addicted to prayer and devotion: a great tamer & curber of his own body; in so much, that many times he would chastise himself with a cruel discipline, lashing himself upon the bare back▪ his zeal was great for the good of the church, and relief and succour of the commons; undergoing for this cause many encounters and afflictions; many calumniations, slanders, and snares, armed to entrap him, by such as in court know not how to rise but by others ruins. Nay sometimes, as far as Majesty and duty would permit it, he gently, and with great respect & reverence, withstood even his Prince; who liked therein his constancy, and took it in good part, and not as proceeding of any disloyalty. for why? he did find him most faithful in all his proceed: advised & discreet in counsel: provident & vnappalled in doubtful business: and in adversity valiant and magnanimous: in purity of mind, & chastity of body evermore unspotted and undefiled: many great trials having been made to prove his honesty. And, for most of that which we have rehearsed, let this one thing serve as a sufficient witness. There was in Stafforde a beautiful young woman, whom the Prince greatly favoured. She, as often as the Chanceloure came that way, did send him many tokens and favours. Her guardian, misdoubting that all this kindness proceeded from some lewd intention; and, seeing the young, fresh, beautiful years of Thomas, and the nearness of their lodgings did increase his suspicion, he needs would be acertained thereof. In the dead of the night, by a secret way, and with a close lantern, in he goeth to his chamber; and finding his bed with our any print of his body or once being touched, was strongly confirmed in his suspicion: but lifting up his lantern, and looking some what further, he found, that after long kneeling upon his bare knees in prayer, he was fallen fast a sleep upon the ground, in a very incomodious manner. whereupon altering his opinion, he verily deemed him a saint, whom before he suspected to be dishonest.  
Not only in this of Chancellor, but also in many other offices Thomas did the king good service: for, being made tutor to the young Prince Henry, his care was great to bring him up with the sons of many Lords of the court, in learning & civility, & all manner of courtly and Princely knowledge and behaviour. Moreover he served the king's Majesty in his wars of France with a choice band of seven hundred soldiers of his own family, besides many others, with whom alone after the king's departure, he obtained a worthy victory. yea another time, he himself in person unhorsed a frencheman called Enguerranus de Creya, a most hardy soldier, and most renowned in all deeds of arms and chivalry. And with his good example he so encouraged all his followers, that in all the kings army the Chancellors soldiers were esteemed the very flower and the valiantest. These and many other virtues made him honoured even amongst his foes, the Peers and Prince of France; and greatly beloved amongst his friends. Especially the kings Ma.tie of England sometimes after hunting, sometime after riding, would, upon a sudden & without any biding, come the chancellors house when they were at dinner, and somewhiles dine with him, other while sit by him to see the order, and hear the discourse which was at his table; whereof many things were spoken with admiration.  
It fell our the Theobald Arch B. of Canterbury died; & news there of came beyond sea to the king: who weighing well the great sufficiency of his Chancellor, whom even then he had in his company, after some deliberation turning about, commanded him to prepare himself to go on a journey: and having now received his instructions, concerning many other affairs; & coming to take leave of his Ma.tie, and go forward on his journey; Nay soft, quoth the king, you know not fully yet what you must go about: My pleasure is to have you Arch B. of Canterbury. The Chancellor first starting, and afterwards smiling upon the king, and showing him his riding suit, full unfit and uncomely for such a calling, said: Oh! and lo here how religious and how sanctlike a man your Ma.tie will place in so holy a seat, & in the convent of so many blessed monks! If ever I have done your Ma.tie any service, let me crave and obtain this as a reward, that this charge be not imposed upon me. For I certainly know, that if I undergo it, you will quickly with draw your favour from me, and turn it into deadly hatred. envious people will never be wanting, who upon some exactions of your Ma.tie in Ecclesiastical affairs, and some resistance, which I must of duty and necessity make, as Primate of England, will wholly alienate your royal heart & affection from me, and extinguishing all the former grace, enkindle such flames of enmity, as never will be any more allayed.  
These words of the Chanceloure, so little tasting of Ambition, so plainly disclosing a constant resolution, did more enkindle the kings desire. Wherefore joining others in his company to effect his purpose, he called to the chiefest of them Richard Lucy commanding him to effect as diligently the promotion of the Chanceloure to the sea of Canterbury, as he would the succession to the crown of his son Prince Henry, in case that the king himself were deceased. To the same effect he like wise spoke to Henricus Pisanus Cardinal, and legate of the Pope; who at last brought Thomas to accept that dignity. He was chosen at London at westminster by the whole consent of all the Bishs. of the Realm, only London exepted, and by the voice of Canterbury monks; and after was presented unto prince Henry. who, by the authority of his Father, committed unto him for this effect, freed the Chanceloure from all former debts, accounts, and obligations of court or exchequer, & in his full liberty restored him unto his clergy, who received him with great joy and spiritual canticles. After his election at London he went to Canterbury; where in white sonday-weeke he was made priest upon the saturday (hitherto he was but Deacon) and consecrated Bishop upon Trinity sunday▪ Prince Henry heir apparent of the crown, fourteen Bishops, and many other great Peers of the realm being present at the solemnity. Straightways after, Alexander 3. Pope of Rome did send him the pall: which he received with unaccustomed devotion, going barefoot, and lying prostrate on the ground.  
Having now received that sacred unction, he was changed into an other man. He gave not himself to a vain, lose, ftately, wide & free manner of living, as many accustom after dignities obtained. but rather observed greater abstinence; watched more; prayed more; preached often unto his flock; judged, he never could rule well others, if first he did nor rule and master himself. His outward apparel was of a Bishop; under, a friars weed; next to his skin, a course rough he●re cloth, like an Hermit. Having done his office straight after the cocke-crowing, he served thirteen poor men at the table, waiting on them in person, washing also their feet, not only with water, but with his own tears, craving most earnestly their prayers, & giving each of them four pence in money: in the morning, very early, twelve more were served by the Arch Bs. almoner; & about nine of the clock a hundred poor men called Prebens, on whom two monks of the convent attended. The Bishop, having discharged his part, & reposed a little to refresh his senses, bestowed all the time he could steal from his rest, without great disparagement of his health, in praying, weeping, and holy meditation. When he was to celebrate the most dreadful oblation, than he did seem to pour out his heart with tears and sighs and sobs, that cames as often as his words. He was somewhat speedy in discharging this office, fearing distractions; yet all ways attended, & recollected, without vain adding of more than the church appointed; performing the communion with such devotion and tears, as if he did visibly behold the wounds of our saviour JESUS CHRIST.  
Not only his own, but also the hands of all his household were so free from receiving bribes, that an Abbot coming to his court with important business, and desiring to win his officers good will with gold, and not finding any that would receive it, he himself notwithstanding receiving great satisfaction in his suit, cried out at his departure: I have found a court more golden, then ever I could have believed or imagined: for not only it walketh not after gold, but also scorneth, despiseth, & flieth from gold. Semblable to these were all his other virtues: so upright a judge, that no might nor means could withdraw him right: so good a father to the poor, that none departed from him without relief: so bountiful in giving alms, that he twice doubled the usual allowance given to the poor by all his Predecessoures': so zealous a prelate that no vice, especially no schism or error could take root with in his jurisdiction: so addicted to learning that his conversation at table & upon the way, was alway of learning: so provident in giving orders, that he never impossed his hands upon any, without mature and diligent examine, whither he had sufficiency enough in means, in learning, and virtue: lest any of these three being wanting, priesthood should turn into scandal, derision, and beggary: so great a favourer and Patron of learned men; that his most especially be friended followers were the most especial learned men of those days: of English men joannes Salesberiensis, afterward B. of Carnotum; Robert Foliot, afterward B. of Hereford: William Glavile, afterwards B. of Rochester; Gerard Maid, afterwards B. of Coventrie: of stranger, Hugh Dantinant a Norman archdeacon of Oxeford, afterwards B. of Coventrie; Herbert of Woscham, afterwards Cardinal of Rome, & Arch B. of Beneventum, Humbert of Lombardy, afterwards Arch B. of Milan his native country, and lastly Pope of Rome by name of Vrbanus tertius. these were his followers of greatest name, besides many others of a lower rank in dignity, though inferior to none in learning and virtue.  
Finally his watching in meditation, his tears in praying, his purity of life, his modesty in speech, his uprighteousnes in his works, his truth in his word, his compassion of the poor, & care of the commons good and welfare did spread his fame so wide, that it made the kings Majesty heartily to rejoice for the good election he made of so holy a prelate. More over he was renowned in foreign countries, where coming to the Council of ●owers in France he was so joyfully received by Pope Alexander 3. & all the Cardinals and Prelates, that all of them saving the Pope and two Cardinals who stayed to accompany his Holiness went out of the town to meet and welcome the Arch Bishop.  
Hitherto he might seem to have had a prosperous course and navegation: but God would have him also tried in adversity, and therefore suffered a storm of persecution to be raised against him. First certain men of great account, out of whose hands he had wrested churche-living, which they had wrongfully usurped, began to calumniate him with his Ma.tie, alleging that his royal favour emboldened the Arch B. to such attempts and wrongs, which he had, and did offer unto many: yet they could not impair the good opinion, which the king entertained of the Arch B. Then followed his renouncing the office of Chanceloure, which somewhat exasperated the King: next some resistance in a matter belonging to the Exchequer. But lastly that which enkindled his Ma.tie indignation was in this manner. The friends of a certain, man that was slain, accused a priest for committing the murder: he, being apprehended, and brought before his Bishop, so denied the fact, that his adversaries could not sufficiently convince him; by reason their information was weak; neither he Canonically clear himself. He therefore remaining thus infamous, and branded with suspicion, his cause was referred to the Arch B, who deprived him of all Ecclesiastical benefice, and shut him up in a Monastery, commanding that he should be perpetually recluded, and made do hard penance all days of his life. About the same time one Philip de Lidrois a Canon had contumeliously abused one of the King's justices of peace: the complaint being brought to the archbishop, he commanded the Canon should be publicly whipped, & for certain years deprived of all Ecclesiastical benefice and office. These punishments, esteemed rigorous enough, could not quiet the rage of some of the laity: for laying some few men's faults upon all the clergy; and pleading, that priests and clerks presuming on their privileges, & that they were not put to death, committed many outrages, offences and vilainies, they made a great uproar and commotion in all the country.  
The King's Majesty as zealous of the peace and quiet of the commonwealth, as the archbishop of the Church's liberties; and being informed by some of the clergies enemies, how their manifold offences daily increased, presuming upon their privileges; he made an assembly of all the Bishops of the Realm, and clergy of London, demanding, that all such Priests as committed any offence, should enjoy no privilege of the Church; but, delivered over to the secular justice, be punished with corporal paives; the only means as he said, to stop the course of their wickedness, who building to much upon their order, stained & shamefully debased the renoumne and glory of their order. For the higher one is seated in dignity, the fouler is his crime and more exorbitant; the more scandalous his example, and of greater consequence, to draw meaner people into sin: and therefore such deliquentes ought to feel the smart of more heavy punishments.  
To this demand the holy Prelate mildly and constantly replied: That sacred Canons, and General Counsels, and holy Popes, and glorious Kings & Emperors had so ordained, that clergy men should be judged and chastised by none, but only their own superiors and Prelates.  
That when crimes were such as deserved death, the Church did not wink at her ministers faults; nor foster enormous offences with privileges; but first degrading them from their order, abandon and forsake them as none of hers; and then turn them over to the secular power and Magistrates, to give their wickedness it's due revenge and recompense. That seeing this had been the ancient practise of the primitive Church in her glorious days, and now we had no new Christ, nor new Church; he besought the royal clemency of his Majesty not to bring in this new manner of proceeding, so contrary to the statutes of all Antiquity: neither so to be lead with a zeal of justice, as to raze the very foundations of justice: which could not stand firm, without conserving the bounds and limits prescribed unto each power and authority.  
But the King esteeming this so round & resolute an answer to be a disloyalty in his Bishops, and open-withstanding his sovereign authority; did press them further to make him a promise of keeping his ancient prerogatives and royal customs.  
The Archbishop with the assent of his brethren answered, they would; so far forth as they were not contrary to the privileges and prerogatives of the Church, so firmly established.  
Now amonghst those royal prerogatives these six were included amonghst many others. 1. That upon no cause whatsoever, any appeal should be made to the Sea Apostolic, without having obtained licence of his Majesty. 2. That it should never be lawful for any Bishop or Archbishop to departed out of the kingdom, or come at the command of the Pope, without licence of the King. 3. That it should not be lawful for any Bishop to excommunicate any person, that holdeth in Capite of the King, without licence of the King, nor grant any interdict against his lands, nor the lands of any his officers. 4. That it should not be lawful for any Bishop to punish Perjurers nor False witnesses. 5. That Clergy men should be bound to answer, & have their trial and punishment in secular Tribunals. 6. That the King and his secular justices, and other officers should be judges in matters of Tithes, and other like causes Ecclesiastical. These were contained amongst many other articles, drawn by his majesties officers, as ancient prerogatives of the Crown: and notwithstanding they were so contrary and prejudicial to the practise of the Primitive Church, and privileges of great Kings & monarchs; yet his Majesty, thereunto moved by his officers, and esteeming it a great disparagement of his Princely authority to be subject to the Church; and want of justice, not to chastise the offences of cleargiemen most earnestly insisted to have all the Bishops promise without any restriction or limitation, to keep the aforesaid prerogatives, contained as he said in their temporal allegiance.  
And not having obtained his desire, he was greatly incensed against the Bishops, and rising in a great wroth and indignation went forth of the place, wherein was the assembly, and next day very early, without giving audience to any of the clergy, out of London. All the court was in a tumult and uproar; and now of the Bishops some began to shrink, and seek by all means, though with shipwreck of their conscience, to recover the favour of their Prince, and remain assured of their temporal goods, though with evident hazard of losing those which are everlasting. Amonghst the Prelates, some, that should have advanced the unity of the Church, gave the King counsel to set the Prelates at variance amonghst themselves. Others laboured to make the Archbishop more pliant to his majesties will; with promises, with menaces, wi●h rehearsing benefits received, dangers imminent to the whole clergy, the fruits of peace, the bad sequels of disunion betwixt Prince and clergy: That rigour was not fit for all times; that sometimes yielding, though with some inconvenience, did afterwards draw on many greater commodities; that troubles and vexation, now threatening the Church, were matters of more weight, than some liberties of the Church: that his Majesty protested his desire never was to prejudice the Church, but only to be honoured before the Peers of his Realm; and that a bare promise and consent would give him satisfaction. Wherefore oppressed with the weight of many Noblemen and Prelates persuasions, and with the tears of many, that bitterly wept the utter ruin and destruction of the clergy, he yielded to the will and pleasure of his Majesty, and in a General Parliament holden at Claringdon promised in the word of Truth, and without any restriction or limitation, to keep the aforenamed Prerogatives, and so did likewise all the other Bishops.  
The King was not yet contented herewith: but, having drawn a writing of those prerogatives, would, for the greater evidence and strength thereof, have it signed with all the Prelate's seals. The Archbishop, craving some little respite to consider of so weighty a matter, took one copy of the writing with himself, and gave one to the Archbishop of York, leaving the third in his majesties hand: and so, being licenced by the King, departed from the Court, and went towards Winton.  
And now being retired, and alone by himself; and reflecting upon all his former actions: & duly poising the sequel of all this business: how preiudicious it would be to all the Church of God; what a breach and confusion of Ecclesiastical liberty; how great a slavery to men, that were the particular lot of JESUS CHRIST; and how bad a precedent to all the world, and scandal to all other Princes and Prelates; sorrow, grief, tears sighs, and sobs proceeding from a repentant heart, did make him consume and melt away. Neither was he content to do rigorous penance in fasting and sackcloth, but he also suspended himself from the Altar, and from the communion of the body and blood of our Saviour CHRIST; until he was restored thereunto by the absolution, and spiritual consolation of the Bishop of Rome.  
The King understood of the Archbishop's change and alteration: and all his proceed were aggravated and misconstered by his calumniators & adversaries. His austerity of life was superstition: his zeal of justice nothing but cruelty: the care of his Church's revenues was attributed unto covetousness; his contempt of worldly favours was desire of vain glory: following the will of God a proud conceit of himself: insisting in his Ancestors steps in defending right, and a little more care thereof, than some of his later slack temporising Predecessoures', rashness and overmuch wilfulness: finally some made no scruple to say, that, if the Archbishop's power went on in that manner, the King's majesties royal dignity would quite decay: and Princes should here after reign, such, and so long, and with only that power and authority, as the Archbishop with his clergy would.  
Hereupon the Archbishop was cited to appear before his Majesty at Northampton. First he was judged both by Nobleman and Prelates to have all his movables confiscated, for not appearing personally upon a citation of the King: and yet his answer to their objection was very sufficient. Now in the very first entrance and beginning here were two strange things (as the Archbishop pleaded) and never heard of before in the world; An Archbishop of Canterbury, Primate of England, spiritual father both of Prince an People, judged by the Peers that were his children: and Suffragans pronouncing sentence of condemnation against their Metropolitan, over whom they had no jurisdiction. He was further called in question about 500li. received of the King, during the time of his Chanceloureship. He acknowledged the receipt, but pleaded 'twas a gift; and yet was the money adjudged to the King; and he strait ways enforced to give security for the payment thereof: or in plain terms commanded to his face to remain there as prisoner. When some perceiving the Archbishop quite forsaken of his brethren, and in danger of shipwreck, offered themselves of their own accord to enter band, for the payment of the money, and so this danger was eschewed. Many other controversies of old forgotten Excheq. matters were maliciously enforced against him by his Adversaries, only of purpose, as men talked then, to overwhelm the Bishop. But Henry Bishop of Winchester a man renowned for nobility of birth and a sanctlike life, found a way to free him from all further troubles in this kind; by avouching: That when, being Archdeacon and Chanceloure, he was chosen for to be Archbishop, he was by the King's authority freed and acquitted of all debts and obligations of Court and Exchequer, and so delivered over to the Church of England. Which testimony, being so evidently, true none could withstand. Now remained the last and the fiercest assault concerning those royal Prerogatives.  
The Archbishop hoping thereby to move his Majesty the sooner to compassion and clemency towards the Church, resolved the last day to go to Court in his sacred robes, and bore footed with his cross in his hand, and kneeling on his knees entreat his Majesty for peace. Herein also his adversaries depraved his good intention, and informed the King, that he was come all armed to court. His Majesty hearing the bruit of arms, and not informed, nor reflecting of what sort and condition they were, withdrew himself into an inner room: & there, calling unto him the Noblemen and Bishops, made a grievous complaint and narration, how the Archbishop was come, not as into the Court and Palace of a King, but the house of a Traitor; in so odious and despiteful a manner, as never was heard of before in the court of any Christian King.  
There wanted not others that seconded & amplified his majesties speech: alleging that his pride had now drawn him so far, as to make him fall into open Treason and Perjury, himself; and, with his manner of proceeding, cast upon the King and all his kingdom an aspersion, and infamous note of Treason. All the chamber rebounded with Perjury, Treason: and the officers of the Court came forth, and with enraged looks pointed at the Bishop, that was left all alone with his cross in his hands; the banner under which he was to fight, the portraiture of him, that he was to follow, only some few of his Chaptaine about him; and even those were not permitted by the officers to speak unto him. Proclamations were made, that none should declare himself of the Archbishop's side, under pain of being accounted an enemy to the state. The Bishops they appealed against their Primate, as one that was perjured; not observing the allegiance he had sworn to his Majesty. The Earls and Barons were now come forth to give judgement against him. To whom all, but especially to the Earl of Leicester, that had spoken in the behalf of the rest, the Archbishop made this answer; judgement against me, my Lord and my Son? neither law nor reason doth permit, that children should judge and condemn their Father. My ordinary judge is the Bishop of Rome: to him I appeal from your judgement. And likewise I summon these my brethren, to appear and decide all matters and controversies in his Tribunal. Having said these words, and fearing with his stay to give them occasion of heinous sacrilege, he forthwith departed from the Court, many of his adversaries, and some others of the Courtiers following after, and reviling and calling him a haughty, proud, and perjured traitor.  
All his train and followers were fled: and only some clergy men attended on him, with a great number of sick folks and poor men, that heartily rejoiced and praised God; who had delivered his servant from the hands of his enemies. How glorious a procession, quoth the Bishop, doth accompany our return from the face of tribulation! Since they have shared in our affliction, let them all come in, that we may all feast together in our Lord. After prayer some mention was made of the bitterness and dreadfulness of that day: unspeakably more bitter, quoth the Bishop, and more dreadful will the latter day be. And I charge you all, that each man demean himself modestly, quietly, patiently: and that none be so bold as to utter any rough or distasteful words. In such trances as these, a patiented & mild suffering is most grateful to God; and most available to work good in all men, whether inferiors, or superiors. In the dead of the night two Noblemen of great renown in the kingdom, and his faithful friends, came unto him, and with rueful looks, and tears in their eyes, and knocking their breast protested by the dreadful judgement of God almighty, how they certainly knew, that some debauched and wicked people had conspired together, & with mutual oaths bound themselves to kill him. Wherefore, greatly fearing, lest the cause of the Church, which was not fully made known to the world, should be not only endamaged, but utterly overthrown with his death; he resolved to departed out of the kingdom. He disguised himself, & travailed by night, went strange and uncouth ways, lay secret and hidden even in his own Lordships, hearing service from out of a little hole; & finally appareled in a white monks weed, and going barefooted, and calling himself brother Christian, got safely in a little boat out of the Realm; and with great labour, penury, affliction, difficulties, and danger, sometimes travailing twelve leagues in a winter's day barefooted, arrived at last at Sens, in France where Alexander 3 Pope, driven out of Italy by a schism, resided. The King had sent, before his coming thither, an honourable Embassage by the Archbishop Of York, and 4. other Bishops; the Earl of Arundel and other Noblemen, to certify the Pope, and complain against the Archbishop, and obtain that he might be sent back into England, with a ●egat which they call a latere, to have his cause decided there. And although they obtained not their suit, by reason of the Archbishop's absence, who according to law, should first be heard in his appeal, before any course were taken against him; yet so had they alienated the affections of the Cardinals from him, that verily esteeming him a rash, presumptuous, stiffnecked man, and one that for matters of no importance, had made an uproar in the kingdom, and broken that unity and bond of peace, which before was between the king and the clergy, none of them would show him any countenance. The day next ensuing, wherein the Archbishop in the presence of Pope and Cardinals was to deliver the state of all the controversy; having first related the glory wherein he lived before, the exceeding great favours which his Majesty had showed him, the respect which all the kingdom did bear unto him, how all things flowed even according to his will, until the time of his majesties indignation: having furthermore declared, how easily he could yet be reconciled, and win the Prince his favour again, and be admitted into as great grace as ever before, and that without any body's mediation. in case he would serve from his constant resolution, and subscribe to that, which the king demanded: Having also showed, how, although he abounded not in wit, yet he was not so destitute of common sense, as to lose matters of such weight for only trifles; last having told them how that for the same cause, for which he had lost all other temporal goods, he would most willingly sacrifice the very last drop of his blood; But whether, quoth he, rashly and unadvisedly, led by curiosity and ambition, or discreetly and virtuously, moved thereunto by a well grounded resolution, let these serve for witness and evidence. And with that he drew forth the original copy of those Articles, which his Majesty would have established, as ancient and royal Prerogatives. Which Articles being read, not only the Pope, but also those Cardinals, who before were offended with the Archbishop, did now with tears thank almighty God, for giving him grace and constancy, to withstand such pernicious constitutions, so oftentimes reproved, & condemned by General Counsels and sacred Canons. And all of them with one assent concluded, that, to help the Archbishop, was, in his person, to succour the universal Church of God.  
There Thomas would have resigned his dignity; and drawing to that purpose his ring from his finger, and offering it up, most humbly besought his holiness, to provide a more fit and worthy pastor to rule his flock. It seemed not convenient to the Pope, to condescend unto his requests: nay rather he confirmed him in his dignity, to the end, other Prelates should not in like cases slacken in their duty, and fear in future times to withstand Princes wills, in matters that were damageable to the Catholic Church, seeing one that had so valiantly fought in her defence, deprived of the dignity of Archbishop. And promising him to do his best endeavour to reconcile him unto his king, he commended him to an Abbot of a monastery called Pontiniacum, of the order called Cisterciensis, which flourished with renown of sanctity. There S. Thomas lived with an admirable peace and quietness of mind, amidst all his troubles, giving himself wholly to reading, to prayer and meditation: chastizing his body with extraordinary rigour and penance. His diet was certain unsavoury roots, and herbs & other gross meats, which he himself eat though privately, bestowing all other daintyer dishes upon the sick & the needy. Next to his skin he evermore did wear a long rough haireshirt, that covered all his body from the neck to the knees. His disciplines were usual and very cruel; and sometimes for a greater mortification he would standnaked in a cold icy river until such time, as he was almost frozen. And accordingly to this his life did seem a continual death. All which austerities, though he did courageously undergo them, with a cheerful countenance, at length did cast him into such a sickness, that he was even at the point of death.  
But none of these things did afflict him at all, in comparison of the grief, which he received by the banishment of his friends. For the king, first confiscating all the goods of the Archbishop, proceeded in like manner against all his kindred, and such as by familiarity, or any other title had dependence of him; and afterwards, neither sparing age, nor sex, nor quality nor condition, banished them from out of all his dominions, compelling such, as might for age, to swear they would go unto the Archbishop, wheresoever he was, and complain of him, as of the sole cause of their misery, losses, ruin and destruction. The calamity of so many innocent people, banished for his sake, yet without his fault, did greatly grieve the good Archbishop: he offered up these troubles, & commended their cause to God and his friends; who so bountifully provided for the banished; that, in a short time, none did feel any want; and many found that plenty in foreign countries, which they had lost for God's sake in their own.  
The king, moved thereunto by his officers, did not desist to further molest the Archbishop. For writing to the General chapter of the Cistercienses he threatened all their order with grievous punishments, if they kept his enemy any longer in their monastery. S. Thomas understanding this, lest those good religious men should suffer any damage for his sake, departed from thence of his own accord, and with licence of Lewes king of France, who appointed him a Princely allowance out of his own Exchequer, went to make his abode in the city of Sens: where he was most joyfully and honourably welcomed by Hugh Archbishop of that city and all his clergy.  
The King's Majesty of England endeavoured also to cast him out of France; and to that purpose did send an Embassage, and write his letters, complaining against Thomas, sometimes Archbishop of Canterbury, who like a Traitor had fled out of his country, desiring King Lewes not to relieve him, nor permit him to abide any longer in his country. Thomas sometimes Archbishop of Canterbury, quoth the King! And who, I pray you, hath deposed him? Certes I account myself as absolute a King, with as full authority, as the King of England; yet neither may I, nor can I depose the meanest priest of all my kingdom. Tell your King that he will not suffer those, which he calleth ancient prerogatives, to be abrogated, nor any ways impaired; although, as men say, they be not so conformable to the law of God. Much less reason than have I, to overthrow this ancient custom, hereditary to the crown of France; which, even from time out of memory, hath used to cherish, relieve, and defend all, that are distressed, and exiled, especially for justice. Wherefore, following herein my ancestors most royal steps, and trusting to the protection of God, I will not diminish one jot of this accustomed favour to my Lord of Canterbury, at the entreaty or suggestion of any person. Many strange means were used also to withdraw the Pope's affection from S. Thomas; and win his good will to favour the King against the Archbishop; and with cunning dissimulation close up the matter; so that the King should admit the Archbishop into his favour and restore him peaceably to his Sea, but with this addition saving the dignity of his kingdom, and Thomas should promise to observe the royal Prerogatives without adding this clause Saving the liberty of the Church. And surely some of the Cardinals had condescended to the King's request, but that S. Thomas always cried out; The Church of God ought not to be ruled and directed with hypocritical dissembling, and worldly craft and policy, but with justice and Truth, which freeth her followers from all dangers. At length the King of France with entreaty, and the Pope with the terror of the Church's censures, made a full atonement and reconciliation between his Majesty of England and the Archbishop: the King not only recalling him and all his friends from his banishment, but also writing into England, that peaceably, well, and honourably he & his might be restored to all, which they enjoyed three months before his departure out of England. He led him also aside, and talked with him so long, and so familiarly, as if no disagreement had ever been between them: he gave him leave to proceed against such of his suffragans, as had offended during his absence: and at his departure willed him to forget all former hatred, and restore unto each other their ancient love and affection: and so the Archbishop humbling himself at his majesties feet, took his leave and departed towards England, after seven years of banishment. And although he understood by the Earl of Bullen and many others coming out of England, that no other preparation was made there to receive him but of prisons and bonds, and treacherous proceed, and thirsting after his blood and his life; yet would he not stay his journey, but answered. Although I should be torn in pieces, I will not break of my intended journey: no fear, no force, no torment shall stay me any longer: let it suffice that the flock of CHRIST hath, for seven years space, bewailed the absence of her shepherd. At his return into his Church he was received with great joy and devotion, by the clergy and all well affected people; though some others, guilty of their own wickedness, repined thereat, and endeavoured to have hindered his landing with armed men. Wheresoever the Archbishop went, there was exceeding great joy and triumph; each Parish, with their crosses and Parish priests, welcoming him with a solemn procession, and jointly singing and weeping for joy; and praising God, that had sent them home their Father again. within some few days after, at his coming to London, there was the like public joy and triumphing. For all the clergy and poore-schollers of the city, to the number of three thousand men, went forth to meet him without the city. So did likewise the flower of the city, with an innumerable number of people: and altogether, singing Te Deum laudamus, accompanied him unto his lodging.  
But this rejoicing and gladness lasted not long: for some Bishops and other men of great account, that were excommunicated by the Pope, resorted unto the Archbishop, and earnestly required to receive their absolution at his hands.  
He answered, that, notwithstanding their excommunication & suspension was from the Pope, yet he would presume so far, as to absolve them, in case they would make him a Canonical caution or assurance, of standing to the judgement of the Church in those things, for which they were excommunicated. They esteeming it to much pride in the Archbishop, to tie them to any such conditions, went over to the King in Normandy, and complained unto him: That Th●mas was rather more haughty, proud, and imperious after his banishment, than before: that he went up and down with great troops of men, both horse and foot, that attended on him, as upon the Kings own royal person: that, to be a King indeed, he wanted but the name, and setting the Crown upon his head, and saying that he would be King. That such, as were most loyal to his Majesty, were most oppressed with frequent exactions and excommunications by the Archbishop: and many other aggreevances and calumnations to the same purpose, which so much enraged and inflamed the kings indignation, that, with anxiety of mind, he burst forth into these impatient words. And is it possible, that I cannot peaceably enjoy neither Kingdom, dignity, nor life; and all this for one only Priest? Cursed be all such as eat my bread, since none will revenge me of this fellow. Upon these words some principal gentlemen of the King's chamber, conspired together, and with oaths and protestations combined themselves, to kill the Archbishop: imagining it would be most grateful service to the King. For flattery, and desire to humour Princes, and execute, not only what they command, but, what they incline or bend unto, is a passion that's over-powerfull in Courts, and blindeth many men, to work their own everlasting perdition. They embarked themselves, they landed in England at a castle called Flatwide, associated themselves with others of great rank, but little grace; and with many armed men came marching to Canterbury, and went to the Archbishop, and with discourteous and unseemly speeches reviled him for many treasons committed against the King's Majesty. The good Prelate answered to all their objections, and with humility and modesty, and yet with valour and constancy, defended himself against all accusations wherewith they did charge him; alleging that for some of those, which they esteemed enormous crimes, he had express leave and licence from the King. At this they began to cry aloud and say, this was to touch the honour of the King, & appeach his Majesty of Treason; and fearing the number of the Archbishop's servants, they went forth, both to arm themselves, & call in other company prepared to assist them: & in the mean time the B. went in to evening prayer. At the noise of arms and armed men all the church was in a tumult: some flying away; some hiding themselves; some shutting fast the doors of the Church. Only the Archbishop did so behave himself, as one devoid of all dread and fear: and coming to the doors did set them wide open: saying that Churches ought not to be defended as castles besieged with enemies: and that he should overcome, far better with suffering, then with fight. In came they rushing to the Church, crying out aloud: Where is that Beket the Archbishop? Where is that Traitor to the King & all his kingdom? He without any trouble or alteration answered: Hear I am, no traitor to the King; but a Priest and servant of JESUS CHRIST; ready to lose my life for my Lord, and shed my blood in defence of his Church. I command ye in the name of God, and under pain of excommunication, that none of ye do hurt any of these which are present. if there be any fault, it is wholly mine; that have raken upon me to defend the cause of the Church, for whom I embrace death most willingly, hoping, that by the effusion of my blood, she shall enjoy liberty and peace. And then joining his hands & lifting them and eyes & heart to Heaven, & settling himself to prayer, he said these last words. To God, & Lady, to all the saints Patrons of this Church, and to the blessed martyr S. Dionyse I commend myself, & the cause of the Church. Afterwards kneeling upon his knees, & continuing his prayers, his enemies crying out kill him, kill him, his head was cloven with many wounds, all lighting in one place, his brains were scattered about the ground, & his body did fall close besides the Altar, before which he had offered himself to God as a sacrifice.  
The Monks and clergy men fearing to lose that precious treasure of their Prelates body, assembling together did strip him of his clothes, & found all his body, from the neck to the knees, covered with a rough hair shirt, and his breeches also made of haircloth. With this token of his santity, & the remembrance of his virtues, they did shed many tears, saying one unto another; how far was he from affecting the Crown, and seeking after earthly honour, that did so despise and chastise his own flesh, as if it had been his mortal enemies! They appareled him in his Pontifical robes, and buried him before the altar of S. john Baptist and of S. Augustine first Bishop of that city: God that is wonderful in his saints working many miracles to witness his santity and glory. This renowned champion of JESUS CHRIST, Thomas Archbishop of Canterbury, Primate of England, Legate of the Sea Apostolic, and glorious martyr suffered in the year of our Lord 1171. in the 53 year of his age, scarce a month after his exile, after he had been Prelate 12. years, 5. whereof he lived peaceably in his chair, and 7. in banishment. Of him Petrus Blesensis a Frenchman by birth, a great favourite of Henry the 2. King of England, and a grave writer of those days, hath these words. [Thomas] was the publisher of God's word; trumpet of the Gospel, friend of the spouse, pillar of the clergy, sight of the blind, tongune of the dumb, foot of the lame, salt of the earth, ornament of his country, minister of the highest, Vicar of CHRIST, the anointed of our Lord. All his conversation was a school of virtue, the rule of good manners, a pattern of salvation. He was upright in judging, industrious in executing, discreet in commanding, modest in speaking; circumspect in his counsel, most sparing in his diet, most liberal in giving, peaceable in wrath, in flesh an Angel: meek in injuries, fearful in prosperity, well-assured in adversity, almost lavish in alms giving, and even altogether mercy; the glory of religious men, and the love and greatest delight of the people: with many other praises to the same purpose. Neither is it only he, but all the most famous men of those days, who extol S. Thomas as the only pattern and myrrhoure of good Prelates.  
King Henry himself did plainly declare, how much he did lament his death. For he not only swore, that he never so much lamented the death of father nor mother, nor would have been so sorrowful for the death of his own child: but he also of his own accord ca●● unto Canterbury; and, going barefooted from S. Dunstan's Church, presented himself before the shrine of S. Thomas; and, bathing the ground with his tears, stripped himself out of his Princely robes, and upon his naked back received ●. stripes of every Bishop, and 3. of every monk, that was present; and afterwards fasted all that day and night with great devotion. A rare example of piety, humility, and devotion in a Christian Prince; such, as scarce hath his match and paragon in all Ecclesiastical Histories. And surely God did manifestly declare, how acceptable this penance of the King was in his sight. For the self same day, he, by his Captains, obtained a glorious victory; wherein the King of Scots was taken prisoner. And many other prosperous successes ensued this act of humiliation; the holy Saint evidently aiding him from Heaven, that humbled himself so much upon earth: and helping him, that subdued and conquered thus himself, to conquer, subdue, and gloriously triumph over all his enemies.  
Moreover his murderers, notwithstanding they were men of known nobility and great possessions, and in high estimation for their valour and chivalry; yet forsook they all riches, and voluntarily crossed all the hopes of their preferments, going in pilgrimage to Jerusalem, where they did public penance. All of them died within three years after the fact committed, very penitent for their offence, calling upon the saint, desiring his patronage and intercession, whose death they acknowledged to have been wickedly contrived and executed by themselves, yet precious in the sight of God, and glorious in the eye of all the world. That time, which they lived, was always with a perpetual trembling of body and soul; like men astonished and distracted, having evermore wind and weather against them, acknowledging all to be the just judgement of Almighty God for their heinous offence. But especially he, that gave the saint his first wound, died with a consumption, and rot of all his limbs, he himself casting away the flesh, which rotten off from the very bones, and calling upon the most glorious martyr for pardon and forgiveness, God of his mercy and by the intercession of this holy Prelate grant us pardon and grace to follow his steps.   

The life of S. Silvester Pope and Confessor.  
SAINT Paul writing unto Tymotheus his disciple, said: a Bishop ought to live sincerely, and it is fit, that in him, be not any thing to be justly reproved. And for to show what ought to be in him, he setteth down some properties, that a good Bishop ought to have▪ among other things, he saith: that he ought to give good example to them, that be without the Church, which be the Pagans, left he fall into reproach, and into the snare of the devil.  
S. john chrysostom saith: that one of the things, wherewith the Apostles spread their doctrine through all the world, and the Gospel was received of all men was: because they lived without reprehension, and gave good example to every one, and submitted themselves to great pains and desired no reward at all. They fled from honours, riches, pleasures, and embraced troubles tribulations and afflictions. They did not complain, nor sought revenge, but pardoned and did good to them, that did them evil: wherefore the pagans said, it was not possible for the man, that lived so, to be in any error, for that God, (as they said) would not have suffered it, and so thereby they judged the doctrine they preached to be true and veritable, and so helped by god, they received it.  
On the other side, those, who by their office and function they have, are bound to give good example, and live evil, do very much hurt by their wicked life. And these (as S. Paul saith.) Fall into reproach, and snares of the devil, for with their evil and wicked life, they give others occasion to do evil, and chief unto the painimes, who (as S. john chrysostom saith) seeing the Christians to steal, murder, commit fornication, and other sins, say: that their God cannot chastise them, or else, that he is like unto them. And so by their fault, the holy name of God is blasphemed.  
Assuredly glorious saint Silvester the Pope, was far and free from giving of scandal by his life, for it was such, and gave such a glorious light in the 23. years, that he was Pope, that innumerable people were converted unto the faith of JESUS CHRIST, and among others the Emperor Constantine the great. We read that the life of this holy Pope was in the manner ensuing, as Damasus, and other substantial Authors writ of him.  
SAINT Silvester was borne in Rome, and was the son of Ruffinus. Spa: Cyrinus the priest was his master, and he being 30. years old Pope Melchiades created him Deacon of Rome; which was in dignity, as a cardinal is now. Before he was chosen to be Pope, he was taken by a governor in the city for receiving & harbouring some Christians, that came from places far distant, as one of their relligyon. moreover the governor willed Silvester to deliver into his hands the goods of certain Christians, that had been martyred, and had been (as it was said) left in his custody: As they were leading S. Silvester toward the prison, his friends lamented, and made moan, and he told them, that his imprisonment should not be long, and so it proved: for on the next night the judge who had committed him, died, and on the next day he was set at liberty. Melchiades the Pope dying afterwards: S. Silvester was set in the chair of S. Peter.  
The remnants of the persecutions of Dioclesian and Maximinian endured still in Egypt, and though by the coming of Constantine (afterward called the Great) unto the Empire, the fury of the same was well assuaged, yet Silvester after he was chosen to be Pope, doubting to be taken, departed from Rome, in secret manner, and was hidden in a cave of the hill Soracte in the Phalisci, not far from Rome, which hill upon this occasion, is called Monte de San Siluestro. There the holy Bishop stayed a certain time, until that it pleased God, that Constantine was healed of an incurable leprosy called Elephantia.  
To remedy and cure himself he had been counseilled by the priests of the Gentiles, to be washed in a bane of. 3000. Infant's blood. The good Emperor refused to commit that detestable cruelty, but chose rather to die of that infirmity, then to be cured by so inhuman remedy. The children were brought to that purpose, but he caused them to be restored unto their motheres, sending them back with joy to their homes, and also bestowed many gifts on them.  
That same night there appeared unto him SS. Peter and Paul the Apostles, who commending him for his pitiful deed, in saving the life of the innocent children, bade him send unto Monte Soracte, for the Bishop of the Christians, who should show him another bane, and that should cure him of his leprosy. The Emperor sent forthwith for S. Silvester, who went to Rome, as one doubting he should be led unto martyrdom. But when he came thither, the Emperor told him his dream, whereat S. Silvester took heart, and preached to him JESUS CHRIST, persuading the Emperor to be baptized, which he did, and was incontinent cured of his leprosy.  
Helena mother unto Constantine, being at that time in Britain, was certified hereof, and wrote to her son, commending him for forsaking the Idols; but she wished he had turned unto the religion foe the jews, and not unto the faith of the Christians, who adore one, who, as a mortal man, was crucified, and so died. Constantine sent her word to come unto Rome, and to bring with her the most wise and learned jews she could find. Helena did so; and the jews disputed with S. Silvester (too great philosophers, called Cato and Zeno, being as judges) S. Silvester answered so substantially unto the arguments made by the jews against the articles of our faith, that they were not only convinced, but also converted and baptized, and so was Helena the mother of Constantine also. Whereupon the Emperor made a law and decree, that JESUS CHRIST should be adored as God, and that malefactors should not be crucified (as the use was then) That none should blaspheme the name os JESUS CHRIST upon pain of death, that the Temples of the Pagans should be demolished, and that Churches should be builded, into the which if offenders came, they should be secure from danger, and enjoy the privilege of sanctuary.  
The same Emperor caused many Churches to be builded, aswell within, as without Rome, and turned his own palace into a Church, which is called at this day S. john Lateran, or Basilica Constantiniana, and adorned it with many jewels of price inestimable.  
It is holden for a thing certain, that Constantine gave unto Pope Silvester and to his successors, the city of Rome, and the Lordship or signory of Italy, and it is likely to be so, for that he translated the Imperial seat to Constantinople. Some Authors deny this to be so, and our former report of his Baptism, and of his leprosy also: but therein they show rather their malice, than a desire to say the truth, since that many authentical authors do avouch our former report of his Baptism, of his leprosy, and of the donation he made to the Church also.  
Constantine builded also beside that Church other two, the one of S. Saviour, the other of S. john Baptist, which he builded in his palace. He also builded the Church of S. Paul, in the way to Ostia, S. Croce in the palace Semphorianum; which is now called Holy cross in jerusalem, one to S. Laurence, in the way to Tibur, and another to S. Agnes, in the way to Lavicum, between the two bay trees, at the request of one of his daughters. He builded another in the honour of S. Peter and Marcellin martyrs. In the city of Ostia, he caused to be built the Church of S. Peter and of S. Paul, and of S. john Baptist, and in Capua, one to the same Apostles, and one in Naples. These and many other Churches the deuou● Emperor caused to be builded at the instance of S. Silvester, and adorned them, with vessels of gold and silver, and with rich jewels.  
The persecution against the Church of God was ceased, but there began another war by the heretics, raised by one Arrius a priest of Alexandria. This man was ambitious, and because he would be famous in the world, he published an impious blasphemy, against these words of CHRIST I and my father are one. This heresy was dispersed into sundry countries, whereupon S. Silvester appointed a Counsel to be holden, (and the Emperor was at the charge thereof) which was kept at Nice a city of Bithynia, where were present. 318. Bishop's: among whom Osius B. of Cordova in Spain was famous and renowned. There was also present in person the Emperor Constantine, who seeing many of those prelate's and religious men, that were in the Counsel, some to lack an eye, another a hand or such like (which had happened to them, for the love of CHRIST in the passed persecutions) the pitiful Emperor embraced them one by one, and kissed the place, where the eye wanted, and where the hand been cut of, (shedding the whilst, tears for devotion.) And said, they were happy, in that they had suffered such torments for the love of JESUS CHRIST. The Counsel was ended, and Arrius was declared and denounced an heretic: and his doctrine also. And because he was obstinate in his false and erroneous opinion, he, with six of his followers were sent into exile, by the decree of Constantine.  
And because, whilst the Counsel endured, this great and potent Emperor did a notable thing worthy of eternal memory, it shall not be amiss to write it in particular, that other secular Princes may learn to make account of Ecclesiastical persons, and not to intromit to judge their lives, nor to break their privileges and immunities.  
Great was the resort of people from sundry nations unto the Counsel, aswell for to dispute of the propositions of the Arryan heretics, as also to crave justice, and to be remedied of many aggreavances. Every day were brought unto the Emperor supplications, sceduls, or bills of complaints, against some of the Prelates. Aswell of those present as of some absent: yea the Prelates made complaints, one of another. The Catholic Emperor took all these supplications, and kept them, and never read any of them. After upon a day, in a full assembly of the fathers, he showed them all their sceduls and supplications, and said unto them: Our Lord God hath made you priests, and hath given you authority and power to judge all men, and me also among others; So then, I must be judged by you, and you can not be judged by me, therefore await & stay you for the judgement of God. Your variances and controversies, let them be of whatsoever matter they be, shallbe reserved unto the judgement of God: I desire you earnestly you leave those private quarrels, and let us all attend unto the deciding of matters of faith, for the which, we are here assembled. When he had said thus: he threw all the writings into fire, to abolish and extinguish them for ever: A worthy deed of a renowned Emperor.  
Nicephorus Callistus, and Gregory a priest of Caesarea, say: that in this Counsel of Nice, there died two Bishops, the one called Grisantus, and the other Musonius, before they could subscribe unto the decrees of the Counsel, and that the other Bishops went one night, unto the place, where, the two Bishops were buried, and one, in the name of all the Counsel spoke unto them, requesting them, that having before their death approved in the Counsel, that CHRIST is God, which Arrius denied, that they would also subscribe thereto, as the other Bishops had done: having said thus, they laid the paper upon their graves; and in the morning their names were found to be subscribed in that paper: and many of them, that were present, and knew their hand-writing, said, that it was the hand of the deceased Bishops.  
The Counsel being finished and ended, all, that had been determined therein, was sent unto Pope Silvester, to be approved, and they also certified him, how the Emperor Constantine, had banished the wicked man Arrius, and six of his adherents.  
The Pope for the greater confirmation of the truth, (and for that he could not be in Nice, being far distant from Rome, and the voyage long) assembled another Counsel at Rome, of. 227. (Spa: 284.) Bishops, who being all of one opinion, and with one voice, confirmed that, which had been determined at Nice, by the. 318 Bishops: and again condemned Arrius, Photinus, and Sabellius, and other Arch heretics.  
The Council of Nice was holden and celebrated in the year of our salvation. 325. and therein was declared and decreed, that the Church of Rome is the head of all other Churches: And that unto him, the next is the Church of Alexandria, which had been governed by S. Mark the Evangelist. The third in dignity, is the Church of Antioch; where S. Peter made his first residence, and the fourth is the Church of jerusalem, where S. james was the first Bishop.  
We read of many wholesome statutes and ordinances made by S. Silvester: viz: That the priest having finished the Baptism, he should anoint his forehead with Chrism, though this was used before, in some particular Churches, as, for example, in Aphrica; for S. Cyprian, who was Bishop of Carthage before this, writing to januarius, saith: It is fit and convenient, that thou anoint with oil, the forehead of him, thou dost Baptize: So that Pope Silvester commanded it should be observed through all the Church universally, which before was done, but in some particular places.  
He commanded also, that the Corporals should be of white linen cloth, not of silk, nor any other stuff, nor of any other colour.  
That Bishops only should consecrate the Crisme, and the same he might use in the sacrament of confirmation.  
He commanded that the Deacons should use the Dalmatica or Tunicle and the maniples on the left arm. He forbade priests to go to suit in law before secular judges, for any occasion whatsoever.  
In the time of this Pope was celebrated a counsel in Spain, in a city near unto Granada, called Illiberis, and therefore the Counsel was called Illiberitanum. Though that others say that this Counsel was celebrated in another Illiberis, to wit: in Colybree. Another provincial Counsel was celebrated in his time at Arlez in France, and some others, in other parts: Whereby it is apparent that the faith, and the Gospel was enlarged and spread very far in many countries, and had taken deep root in Spain.  
In the same time, the people of Scotia, the most northerly part of the Island Britannia, received the faith of CHRIST JESUS.  
It is said, that Pope Silvester changed the name of the days of the week, from the monday until the Saturday: for that the Pagans called them by the names of the Planets: viz. Monday of the Moon, Tuesday of Mars, Wednesday of Mercury, Thursday of jupiter, Friday of Venus, and Saturday of Saturn, and appointed they should be called Ferias: the first, the second, the third, fourth, fifth, sixth, and Saturday: but this ordinance is not used at this present, but in the divine offices: that which is commonly called Sunday, Pope Leo. 1. called it the Lords day though some called it so even from the time of the Apostles.  
S. Silvester had very great care of the poor and needy, and had many memorials, whereby he had always the better means to know their needs, & to provide for their necessities. He had especial care, that the Reclused nuns should have all things necessary provided for them, to the end, they should not go wandering out of their monasteries, under pretext to seek their meat and drink, or any other necessary thing.  
S. Silvester lived in the papacy 23. years, 10. months, and 11. days, and then died, and was buried in the Churchyard of Priscilla, in the way called Salaria; He gave holy orders six times in the month of December, and made 65. Priests and 26. Deacons.  
The Catholic Church celebrateth his feast, on the day, that he died, to wit: on the last day of December, in the year of our Lord. 333. in the reign of Constantine the Great.   
The end of the twelve months.